Theos-Talk Archives (December 2002 Message tt00023)

BA G's answers at ///

You (Mr. Caldwell) wrote...

" I'm wondering exactly how you came to these conclusions."

/// I considered the evidence from Theosophical Society sources, my 
extensive study and experience of intersexed persons. I am not the 
one who raised the issue here of HPB's (or my own) embodiment or 
gender identity. I was actually asked my opinion, so I gave it.

Is this 
> just mere speculation on your part or do you have some evidence 
that 
> would verify your "psychoanalytic" assessment?

///My assessment has nothing to do with any psychoanalytic theory ie 
Freudian, Jungian etc. I have previously stated that my observations 
have NOTHING to do with Multiple Personality Disorder and I do not 
consider HPB to have had 'GID'. The statements of others regarding 
her inability to bear children or 'hermaphroditism' make it clear 
that she had some anatomical condition, which RULES OUT a diagnosis 
of GID. MOST anatomical conditions preventing pregnancy ARE intersex 
conditions, (see my detailed topical index), so if she was unable to 
concieve or bear a child, it is PROBABLE that she had an intersexed 
condition. Even if she could, that does not rule-out intersex (see my 
index) and the quesion remains, where has the rumor of her 
hermaphroditism come from ? Such rumors are unheard of in the 
Victorian era. 

///The evidence is in HPB's writings and those about her, and in your 
own article pasted-in below.


> Furthermore, it is hard to understand exactly what you are getting 
> out. For example, you write:
> 
> "Thus, HPB coped with her frustration by expressing 'her' MASCULINE 
> GENDER IDENTITY through her MAHATMAS."
> 
> What exactly does that mean?

/// That part of HPB's personality that Theosophical Sources and YOU 
have (see below) identified with Serapis, found expression as a 
Mahatma. 

> Can you relate this vague statement of yours, for example, to the 
> following two accounts?

/// Whether the Mahatmas are considered all, part or none of a 
literary devise, it is clear from the evidience that you yourself 
have provided that HPB identified with them and especially her Master 
Serapis. If we are discussing her relationship to the very real 
Kashmiri Rajas, or some other hero of her's, heros can be viewed as 
desirable opposite-sex others, or as same sex ROLE MODELS and IDEALS.
HPB's attitude to her MAhatmas was clearly a chaste one (not a 
tantric sexual-opposites one) and she clearly identified WITH THEM, 
especially Serapis, as you yourself have written below.

> B.A.G., how does this encounter with a Master relate to your 
> statement that "HPB coped with her frustration by expressing 'her' 
> MASCULINE GENDER IDENTITY through her MAHATMAS."


/// People commonly express themselves through their heros
and heroines, whether they are imaginary friends, someone else's 
fictional creation, or very real world beings. Any way that one may 
approach HPB and her relationship to the Mahatmas, she did clearly on 
some level identify with them (after all she penned their letters !) 
so what is the problem with my stating this, and pointing out that 
the Masters were MALE and not Female entities? Did she 'channel' any 
female personalities ? Or was her identification with heroic male 
figures ?

/// Here is the evidence.


Published by Blavatsky Archives. Online Edition copyright 2002.


----------------------------------------------------------------------
----------



"Bear Witness!" 
Who Was the Real H.P.B.? 
Compiled by Daniel H. Caldwell


A Mighty Adept Using the Old Body Called H.P. Blavatsky 
Some 109 year ago, Julia Keightley had the following experience: 

"A few days after Madame Blavatsky died, H.P.B. awoke me at night. I 
raised myself, feeling no surprise, but only the sweet accustomed 
pleasure. She held my eyes with her leonine gaze. Then she grew 
thinner, taller, her shape became masculine; slowly then her features 
changed, until a man of height and rugged powers, stood before me, 
the last vestige of her features melting into his, until the leonine 
gaze, the progressed radiance of her glance alone remained. The man 
lifted his head and said: 'Bear witness!' He then walked from the 
room, laying his hand on the portrait of H.P.B. as he passed." 
Reminiscences of H.P. Blavatsky and The Secret Doctrine, 1893, p. 
127. 

Some two years earlier, James Pryse also had a remarkable encounter 
with HPB: 

"One evening [in 1889] while I was thus meditating the face of H. P. 
B. flashed before me. I recognized it from her portrait in Isis, 
though it appeared much older. Thinking that the astral picture, as 
I took it to be, was due to some vagary of fancy, I tried to exclude 
it; but at that the face showed a look of impatience, and instantly I 
was drawn out of my body and immediately was standing "in the astral" 
beside H. P. B. in London. It was along toward morning there, but 
she was still seated at her writing desk. While she was speaking to 
me, very kindly, I could not help thinking how odd it was that an 
apparently fleshy old lady should be an Adept. I tried to put that 
impolite thought out of my mind, but she read it, and as if in answer 
to it her physical body became translucent, revealing a marvellous 
inner body that looked as if it were formed of molten gold. Then 
suddenly the Master M. appeared before us in his mayavi-rupa. To him 
I made profound obeisance, for he seemed to me more like a God than a 
man. Somehow I knew who he was, though this was the first time I had 
seen him. He spoke to me graciously and said, 'I shall have work for 
you in six months.' He walked to the further side of the room, waved 
his hand in farewell and departed. Then H. P. B. dismissed me with 
the parting words, 'God bless you,' and directly I saw the waves of 
the Atlantic beneath me; I floated down and dipped my feet in their 
crests. Then with a rush I crossed the continent till I saw the 
lights of Los Angles and returned to my body, seated in the chair 
where I had left it. . . ." "Memorabilia of H.P.B." The Canadian 
Theosophist, March 15, 1935, pp. 1-5. 
http://www.blavatskyarchives.com/pryse.htm 

James Pryse wrote to William Q. Judge about his out-of-body 
experience and "vision" of H.P.B. Judge referred to these 
experiences in his reply to Pryse dated September 3, 1889: 

"My dear Pryse: 

"I have your letter, and fully appreciate your feelings as they 
resemble my own. 

"I do not think your position is so strange or remarkable as to be 
beyond our ken, nor do I look at your experiences as being solely 
mediumistic, nor at the dream or vision as unsolvable. You are now 
struggling with the personal self in the early stages, and can 
consider yourself fortunate that you have the chance to overcome in 
the initial battle. . . 

". . . . Your vision that when you looked at H P B and saw no old 
woman but a God is correct. You were privileged to see the Truth --- 
For the Being in that old body called H P Blavatsky is a mighty Adept 
working on his own plan in the world. And thus we do not need to go 
to Tibet or S. America to find the sort of Being so many wish to see. 
Yet having seen the reality better keep silent and work with that in 
view. For even did you go and tell Him you knew He was there he would 
smile while he waited for you to do something such as you could in 
your limited sphere. For flattery counts not and professions are 
worse than useless. But it is a great thing to see as much as you 
have, and a greater thing it will be if you do not doubt for you may 
never see it again. . . . " William Quan Judge, Practical Occultism, 
p. http://www.theosociety.org/pasadena/prac-oc/po10.htm 


Two Persons in Madame Blavatsky 
In a letter dated February 23, 1887, HPB wrote to William Judge: 

"Yes there are 'two persons' in me. But what of that? So are there 
two in you; only mine is conscious & responsible & yours is not." 
The Theosophical Forum, July 1932, p. 226 

" 'Two persons' in me"? What does that phrase mean? 

In the Glossary appended to the 2nd edition (1890) of The Key to 
Theosophy, HPB writes about the "two Egos in man": 

"Esoteric philosophy teaches the existence of two Egos in man, the 
mortal or personal, and the higher, the divine or impersonal, calling 
the former 'personality,' and the latter 
'individuality.' " (See entry on "Ego.") 

In another glossary definition, HPB writes that "Individuality," is 
one "of the names given in Theosophy and Occultism to the human 
Higher Ego. We make a distinction between the immortal and divine and 
the mortal human Ego. . . ." 

Elsewhere in the glossary, we find this: 

"The Individuality is the Higher Ego (Manas) of the Triad considered 
as a Unity. In other words the Individuality is our imperishable Ego 
which reincarnates and clothes itself in a new Personality at every 
new birth." 

Let us now give a number of statements by HPB in which she apparently 
refers to the conscious Individuality within her: 

"Do you believe that, because you have fathomed --- as you think---my 
physical crust and brain; that shrewd analyst of human nature though 
you be---you have ever penetrated even beneath the first cuticles of 
my Real Self ? You would gravely err, if you did...You DO NOT KNOW 
me; for whatever there is INSIDE it, is NOT WHAT YOU THINK it is; and-
--to judge of me therefore, as of one UNTRUTHFUL is the greatest 
mistake in the world besides being a flagrant injustice. I (the 
inner real "I") am in prison and cannot show myself as I am with all 
the desire I may have to. Why, then, should I, because speaking for 
myself AS I AM and feel myself to be, why should I be held 
responsible for the OUTWARD jail-door and ITS appearance, when I have 
neither built nor yet decorated it ?" Letter of H.P. Blavatsky to 
A.P. Sinnett, The Mahatma Letters, 2nd ed., pp. 465-466. 

". . . I am enough of an occultist to know that before we find the 
Master within our own hearts and seventh principle --- we need an 
outside Master....I got my drop from my Master (the living one)....He 
is a Saviour, he who leads you to finding the Master within 
yourself. . . . " Letters of H.P. Blavatsky to Franz Hartmann, The 
Path , Volume X, p. 367. 

". . . I venerate the Masters, and worship MY MASTER --- the sole 
creator of my inner Self which but for His calling it out, awakening 
it from its slumber, would never have come to conscious being --- not 
in this life, at all events..." Letters of H.P. 
Blavatsky to A.P. Sinnett, p. 104 

"Several times a day I feel that besides me there is someone else, 
quite separable from me, present in my body. I never lose the 
consciousness of my own personality; what I feel is as if I were 
keeping silent and the other one -- the lodger who is in me -- were 
speaking with my tongue. For instance, I know that I have never been 
in the places which are described by my 'other me', but this other 
one -- the second me -- does not lie when he tells about places and 
things unknown to me, because he has actually seen 
them and knows them well. I have given it up: let my fate conduct me 
at its own sweet will; and besides, what am I to do? It would be 
perfectly ridiculous if I were to deny 
the possession of knowledge avowed by my No. 2, giving occasion to 
the people around me to imagine that I keep them in the dark for 
modesty's sake. In the night, 
when I am alone in my bed, the whole life of my No. 2 passes before 
my eyes, and I do not see myself at all, but quite a different 
person -- different in race and different in 
feelings." The Path, December 1894, 
http://www.blavatskyarchives.com/blavlet1.htm 

"Do not be afraid that I am off my head. All that I can say is that 
someone positively inspires me. . . . more than this: someone enters 
me. It is not I who talk and write: it is something within me, my 
higher and luminous Self, that thinks and writes for me. Do not ask 
me, my friend, what I experience, because I could not explain it to 
you clearly. I do not know myself! The one thing I know is that now, 
when I am about to reach old age, I have become a sort of storehouse 
of somebody else's knowledge... " 


It is Something Within Me, My Higher and Luminous Self, 
that Thinks and Writes for Me. 
Some students believe that HPB herself reveals that the mighty Adept 
using the "H.P. Blavatsky" body was a Nirmanakaya. In a letter dated 
September 15, 1887, Madame Blavatsky writes Mr. Judge: 

"Begin by being elected both of you [Judge and Elliott Coues] for a 
year, and then if you are prepared to pledge yourselves both for 
life - then affairs & events may be turned off by unseen powers into 
such a groove that you will be unanimously elected for life - just as 
Olcott & I were - to go on with the work after our deaths. Do you 
understand what it means? It means that unless you consent, you force 
me to a 
miserable life & a miserable death with the idea preying on my mind 
that there is an end of theosophy. That for several years I will not 
be able to help it on & stir its course, because I will have to act 
in a body which will have to be assimilated to the Nirmanakaya, 
because even in Occultism there are such things as a failure, & a 
retardment, and a misfit. But you don't understand me, I see." 
http://www.blavatskyarchives.com/hpbwqj91587.htm 

Here HPB writes that following her death "I will have to act in a 
body which will have to be assimilated to the Nirmanakaya." Since 
this assimilation can take years, she was concerned that "I will not 
be able to help" the Theosophical cause and movement for that period 
of time. 

Here is what HPB writes in her glossary to the Key to Theosophy about 
a "Nirmanakaya": 

". . . Occultism...says...that Nirmanakaya, although meaning 
literally a transformed "body," is a state. The form is that of the 
Adept or Yogi who enters, or chooses, that post-mortem condition in 
preference to the Dharmakaya or absolute Nirvanic state. He does this 
because the latter Kaya separates him for ever from the world of 
form, conferring upon him a state of selfish bliss, in which no other 
living being can participate, the adept being thus precluded from the 
possibility of helping humanity, or even devas. As a Nirmanakaya, 
however, the adept leaves behind him only his physical body, and 
retains every other "principle" save the Kamic, for he has crushed 
this out for ever from his nature during life, and it can never 
resurrect in his post-mortem state. Thus, instead of going into 
selfish bliss, he chooses a life of self-sacrifice, an existence 
which ends only with the life-cycle, in order to be enabled to help 
mankind in an invisible, yet most effective, manner. . . . Thus a 
Nirmanakaya is...verily one who, whether a Chutuktu or a Khubilkhan, 
an adept or a Yogi during life, has since become a member of that 
invisible Host which ever protects and watches over humanity within 
Karmic limits. Mistaken often for a "Spirit," a Deva, God himself, 
&c., a Nirmanakaya is ever a protecting, compassionate, verily a 
guardian, angel to him who is worthy of his help...." 


Who "Incarnated" into the Blavatsky Body? 
Let us first give two suggestive statements from the letters of 
Mahatma Koot Hoomi that may shed some light on this question. 

Referring to Madame Blavatsky, Master K.H. wrote: 

"After nearly a century of fruitless search, our Chiefs had to avail 
themselves of the only opportunity to send out a European body upon 
European soil to serve as a connecting link between that country and 
our own." The Mahatma Letters to A. P. Sinnett, Letter No. 26, 
K.H.'s Confidential Memo about Old Lady [HPB]. Received 
Simla, Autumn, 1881., http://www.theosociety.org/pasadena/mahatma/ml-
26.htm Italics added. 

In another letter the Master wrote: 

"The Tchang-chub (an adept who has, by the power of his knowledge and 
soul enlightenment, become exempt from the curse of UNCONSCIOUS 
transmigration) --- may, at his will and desire, and instead of 
reincarnating himself only after bodily death, do so, and repeatedly -
-- during his life if he chooses. He holds the power of choosing for 
himself new bodies -- whether on this or any other planet --- while 
in 
possession of his old form, that he generally preserves for purposes 
of his own." The Mahatma Letters to A. P. Sinnett, Letter No. 49, 
http://www.theosociety.org/pasadena/mahatma/ml-49.htm Italics added 
to "new bodies". 

Madame Blavatsky also wrote a very interesting and suggestive remark 
in Lucifer: 

"It had also escaped him [A.P. Sinnett] for the moment, no doubt, 
that among the group of Initiates to which his [Sinnett's] own 
mystical correspondent [Koot Hoomi] 
is allied, are two [Initiates] of European race, and that one 
[Initiate] who is that Teacher's [Koot Hoomi's] Superior is also of 
that origin [European], being half a Slavonian in his 'present 
incarnation,' as he himself wrote to Colonel Olcott in New York. " 
Lucifer, October, 1888, p. 173; reprinted in H.P.B.'s Collected 
Writings, Volume X, p. 153 Italics added. 

This is a quite fascinating statement by HPB that Koot Hoomi's 
Superior was of European origin and was "half a Slavonian in 
his 'present incarnation.' " HPB also 
tells us that this latter information was conveyed to Colonel Olcott 
in New York in a letter written by the Adept Superior. 

The anonymous author of The Theosophical Movement (1925 edition, p 
378) pens a valuable suggestion about this passage: 

"Just why H.P.B. should put the phrase 'present incarnation' in 
quotes is worth some intuitional effort, as is also the fact 
that 'H.P.B.' was herself precisely and exactly 'half a Slavonian' in 
her then 'present incarnation.' "

Who Was Master K.H.'s Superior Who Was European 
and Half a Slavonian in His "Present Incarnation"? 
Pursuing this intuitional effort, let us examine some other primary 
sources. 

A.P. Sinnett had a remarkable encounter with the Master K.H. Sinnett 
wrote in a brief note of the experience: 

"I saw K.H. in astral form on the night of 19th of October, 1880, --- 
waking up for a moment but immediately afterwards being rendered 
unconscious again (in the body) and conscious out of the body in the 
adjacent dressing-room where I saw another of the Brothers afterwards 
identified with one called 'Serapis' by Olcott, --- 'the youngest of 
the chohans.' " The Mahatma Letters, Letter No. 3a in the first 
three editions. 

Some four years later, while William Judge was in London and on a 
visit to Mr. Sinnett's home, the following interesting conversation 
ensued. Mr. Judge wrote: 

"I asked him [A.P. Sinnett] about his sight of K.H. and he related 
thus: 'He was lying in his bed in India one night [see above], when 
suddenly awakening, he found K.H. standing by his bed. He rose half 
up, when K.H. put his hand on his head, causing him to fall at once 
back on the pillow. He then, he says, found himself out of the body, 
and in the next room, talking to another adept whom he describes as 
an English or European, with light hair, fair, and of great beauty. 
This is the one [adept] Olcott 
described to me in 1876 and called by name -------. Please erase 
that when read. . . . S[innett] says he [the European adept] is very 
high. . . ." Letters That Have Helped Me, Theosophy Company edition, 
p. 196. 

Notice that this adept called Serapis is described as "English or 
European, with light hair, fair, and of great beauty." 

In 1883, Colonel Olcott was healing people with his 
mesmeric "power". He relates the following experience: 

"On the day in question, while under treatment for his eyes, upon 
which business my thoughts were closely concentrated, [Badrinath 
Babu, the patient] . . . suddenly began describing a shining man whom 
he saw looking benevolently on him. His clairvoyant sight, had, it 
seemed, become partially developed, and what he saw was through 
closed eyelids. From the minute description he then proceeded to 
give me, I could not fail to recognise the portrait of one of the 
most revered of our Masters. . . .[Badrinath] described to me an 
individual with blue eyes, light flowing hair, light beard, and 
European features and complexion. . . . The description...fitted 
accurately a real 
personage, the Teacher of our Teachers [KH and M.], a Paramaguru, as 
one such is called in India, and who had given me a small colored 
sketch of himself in New York, 
before we left for Bombay. . . ." Old Diary Leaves, Volume III, 430-1 

It is on record that the Master Serapis gave Colonel Olcott "a small 
colored sketch of himself in New York." See Letters from the Masters 
of Wisdom, Series II. 

Concerning Colonel Olcott's mesmeric healing, Master Koot Hoomi wrote 
to A.P. Sinnett: 

"This [healing] is all done thro' the power of a lock of hair sent by 
our beloved younger Chohan to H. S. O." 

This is KH's comment on a newspaper article titled "Cures Effected by 
Colonel Olcott in Calcutta by Mesmeric Passes" that was published in 
the Calcutta Indian Mirror. See The Letters of H. P. Blavatsky to A. 
P. Sinnett, Appendix III, 
http://www.theosociety.org/pasadena/hpb-aps/bl-ap3.htm 

Confirmation that the Superior or Master of both Masters Koot Hoomi 
and Morya was Serapis is again found in this statement by Henry 
Olcott: 

"One of the greatest of them, the Master of the two Masters [KH and 
M] about whom the public has heard. . . . , wrote me on June 22, 
1875: 

'The time is come to let you know who I am. I am not a disembodied 
spirit, Brother, I am a living man; gifted with such powers by our 
Lodge as are in store for yourself some day. I cannot be with you 
otherwise than in spirit, for thousands of miles separate us at 
present. . . . .' " Old Diary Leaves, Volume I, p. 237. 

Koot Hoomi's Superior is further mentioned in a letter of HPB's: 

"K. H. or Koot-Hoomi is now gone to sleep for three months to prepare 
during this Sumadhi or continuous trance state for his initiation, 
the last but one, when he will become one of the highest adepts. 
Poor K. H. his body is now lying cold and stiff in a separate square 
building of stone with no windows or doors in it, the entrance to 
which is effected through an underground passage from a door in Toong-
ting (reliquary, a room situated in every Thaten (temple) or 
Lamisery; and his Spirit is quite free. An adept might lie so for 
years, when his body was carefully prepared for it beforehand by 
mesmeric passes etc. It is a beautiful spot where he is now in the 
square tower. The Himalayas on the right and a lovely lake near the 
lamisery. His Cho-han (spiritual instructor, master, and the Chief 
of a Tibetan Monastery) takes care of his body. M[orya] also goes 
occasionally to visit him. . . . 

"Now Morya lives generally with Koot-Hoomi who has his house in the 
direction of the Kara Korum Mountains, beyond Ladak, which is in 
Little Tibet and belongs now to Kashmire. It is a large wooden 
building in the Chinese fashion pagoda-like, between a lake and a 
beautiful mountain. . . . They come out very rarely. But they can 
project their astral forms anywhere." Letter from H. P. B. to Mrs. 
Hollis Billings, Simla. Oct. 2. 1881. The Theosophical Forum (Point 
Loma, 
California), May 1936, pp. 343-346, 
http://www.blavatskyarchives.com/hpbhollisbillings.htm 

>From the above material, it would appear that Serapis, one of the 
Chiefs or Chohans of the Occult Brotherhood, was the Superior or 
Teacher of both Master K.H. and 
Master M. Furthermore, Serapis (being a Nirmanakaya) had taken on 
his "present incarnation" using the "old body" called H.P. Blavatsky 
as a instrument for his "life of self-sacrifice." These insights 
help us to understand more fully the significance of KH's words about 
H.P. Blavatsky: 

"After nearly a century of fruitless search, our Chiefs had to avail 
themselves of the only opportunity to send out a European body upon 
European soil to serve as a connecting link. . . . " 


****************************************************************** 



--- In theos-talk@yahoogroups.com, "Daniel H. Caldwell <info@b...>" 
<info@b...> wrote:
> Bhakti Ananda Goswami, 
> 
> You wrote in part:
> 
> "In HPB's time and culture, it would have been extremely difficult 
> for her to 'be her/ HIM SELF'. Thus, HPB coped with her frustration 
> by expressing 'her' MASCULINE GENDER IDENTITY through her MAHATMAS. 
> The men she IDENTIFIED WITH were like the Kashmiri Rajas. Thus 
> her 'mystical form' as SERAPIS was like these heroic figures. She 
was 
> not a girl or women in awe of them, 'she' felt 'herself' to BE ONE 
OF 
> THEM. For her, the life of HPB was probably less real than that of 
> her Mahatmas, especially Master SERAPIS, whom she identified with."
> 
> Quoted from: http://groups.yahoo.com/group/theos-talk/message/9952
> 
> I'm wondering exactly how you came to these conclusions. Is this 
> just mere speculation on your part or do you have some evidence 
that 
> would verify your "psychoanalytic" assessment?
> 
> Furthermore, it is hard to understand exactly what you are getting 
> out. For example, you write:
> 
> "Thus, HPB coped with her frustration by expressing 'her' MASCULINE 
> GENDER IDENTITY through her MAHATMAS."
> 
> What exactly does that mean?
> 
> Can you relate this vague statement of yours, for example, to the 
> following two accounts?
> 
> Here is the first account.
> 
> In "Old Diary Leaves," Volume II, pp. 254-255, Colonel Olcott wrote 
> of his encounter with a Master on Oct. 26, 1880 at the Golden Temple
> at Amritsar, India:
> 
> "At a shrine where the swords, sharp steel discs, coats of mail, 
and 
> other warlike weapons of the Sikh warrior priests are exposed to 
view 
> in charge of the akalis, I was greeted, to my surprise and joy, 
with 
> a loving smile by one of the Masters, who for the moment was 
figuring 
> among the guardians, and who gave each of us [HPB and Olcott] a 
fresh 
> rose, with a blessing in his eyes."
> 
> In Olcott's own handwritten diary, the entry for October 26, 1880 
> reads: 
> 
> "...In the afternoon we went to the Golden Temple again & found it 
as 
> lovely as before. Saw some hundreds of fakirs & gossains more or 
less 
> ill-favored. A Brother there saluted H.P.B. and me & gave us each a 
> rose." 
> 
> B.A.G., how does this encounter with a Master relate to your 
> statement that "HPB coped with her frustration by expressing 'her' 
> MASCULINE GENDER IDENTITY through her MAHATMAS."
> 
> Or take the second account.
> 
> Colonel Olcott tells us:
> 
> "[On July 15, 1879, Mahatma Morya] visited me in the flesh at 
Bombay, 
> coming in full daylight, and on horseback. He had me called by a 
> servant into the front room of HPB's bungalow (she being at the
> time in the other bungalow talking with those who were there). He 
> came to scold me roundly for something I had done in TS matters, 
and 
> as HPB was also to blame, he telegraphed to her to come, that is to 
> say, he turned his face and extended his finger in the direction of 
> the place she was in. She came over at once with a rush and, seeing 
> him, dropped on her knees and paid him reverence. My voice and his 
> had been heard by those in the other bungalow, but only HPB and I, 
> and the servant saw him."
> 
> Quoted from: Hume, A. O. Hints on Esoteric Theosophy, No. 1: Is 
> Theosophy a Delusion? Do the Brothers Exist? Calcutta, India: 
> Calcutta Central Press, 1882.
> 
> In Colonel Olcott's diary for July 15, 1879, the following entry
> is written: "[I] had visit in body of the Sahib!! [He] sent Babula 
to 
> my room to call me to HPB's bungalow, and there we had a most
> important private interview. Alas! how puerile and vain these men 
> make one feel by contrast with them."
> 
> Please tell us B.A.G. how your statements quoted at the beginning 
of 
> this posting relate to these two encounters with HPB's Masters.
> 
> As regards your vague statements about Serapis, can your relate 
your 
> statement to the testimonies I gave in the following posting?
> 
> See my posting at:
> 
> http://groups.yahoo.com/group/theos-talk/message/9959
> 
> Daniel H. Caldwell
> 
> ---------------------------------------
> BLAVATSKY ARCHIVES
> http://blavatskyarchives.com
> Publishes rare & hard-to-find source
> documents on Madame H.P. Blavatsky.
> ---------------------------------------
> ESOTERIC WORLD OF MADAME BLAVATSKY
> http://www.blavatskyarchives.com/esotericworldam.htm
> This book contains a unique collection of
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