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RE: Theos-World HPB gives "four mutually contradictory versions" about her Master????

Nov 11, 2004 05:30 AM
by W.Dallas TenBroeck

Nov 11, 2004

Re: HPB letters and descriptions

Dear Daniel:

I'm not going to even try to reconcile them. It would be pure speculation.
Where would it ever get us to? Opinions and more discord perhaps ? 

[C & J was fiction; HPB may not have "seen or done" as we do (or we think
she ought to have done); and she wrote as she chose and decided on her own.
And, she is not here to account to us for that. So why worry? ]   

It won't affect their content and meaning, will it (I mean of the letters) ?

>From the MAHATMA LETTERS one can see He / They travelled over great

(Using Manila MAHATMA LETTERS version - chronological INDEX - one can trace
a great deal about the doings and movements, etc. Damodar also reports and
describes, and so do others of the "chelas" in their letters. But that is
superficial. The PHILOSOPHY, LOGIC and ETHICS are far more important - at
least to me.) 

Best wishes, 


-----Original Message-----
From: Daniel H. Caldwell [mailto:danielhcaldwell@y...] 
Sent: Wednesday, November 10, 2004 6:38 PM
Subject: Theos-World HPB gives "four mutually contradictory versions" about
her Master????

According to Paul Johnson, HPB gives 
"four mutually contradictory versions"
about her Master.

Below I give 2 extracts from Johnson: an
extract from Johnson's THE MASTERS REVEALED and an
extract from Johnson's GNAT article.


In THE MASTERS REVEALED p. 41, Paul Johnson wrote:


HPB told at least four distinct versions of
her acquaintance with the Master she met
in her youth in London. In *Caves and
Jungles of Hindustan* he is "Gulab-Singh,"
the Hindu ruler of a small Central Indian
state. According to this version, her first
contact with him after their London meeting
was through a letter he sent her in New York
over twenty years later. [15] The most frequently
repeated story was that M. was a Buddhist
living in Tibet where she studied with him
for a long period in the late 1860s. But
in yet another variation, she wrote to Prince
Dondukov-Korsakov that her first contact with
him after their London meeting was a letter
he sent her in Odessa many years later, directing
her to go to India. In this version, she never
once saw the Master although he directed her
itinerary by mail for more than two years. They were reunited
at last in Yokahama, Japan, where he had summoned her from New
York. [16] Finally, HPB wrote to her Aunt Nadyezhda that her Master
was a Nepalese Buddhist living in Ceylon, with whom she had
renewed acquaintance via a letter he wrote her in New York. [17]
With four mutually contradictory versions of the same
character, all that can be concluded is that most if not all of
HPB's stories about him were false.


Footnotes to the above:


[15] H.P. Blavatsky, Caves and Jungles of Hindostan, pp. 272-73.

[16] H.P. Blavatsky, HPB Speaks, vol. 2, pp. 20-23.

[17] Ibid, vol. 1, pp. 220-22.

[Note by DC: Also compare HPB's 1877 letter to her aunt:
"Sahib has been known to me for more than twenty-five
years; he came to London....Since then I have not seen
him, until I received a letter from him...three years ago..."
See Letters of H.P. Blavatsky, Vol. I, starting at
the bottom of p. 352 and continuing on p. 353.]


Johnson in his GNAT reply to my critique added the
following comment to his earlier statements quoted above:

It would be more accurate to say that the conflicting
Morya stories cannot be true *and* about the same person,
although they may contain true bits and pieces about several.
But Mr. Caldwell, Dr. Algeo and other Theosophical critics seem
quite unwilling to face the obvious and undeniable truth
revealed by the above passage. Either HPB manufactured most of
these stories about Morya, allegedly her personal Master, out
of whole cloth, or she combined stories about several different
prototypes in different versions to different people.


If anyone disagrees with Johnson, it would be interesting
to know how they reconcile the four versions given by HPB.



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