Re: Rare Pamphlet Account by WT Brown
Apr 18, 2012 05:07 AM
by Mark Jaqua
Thanks for this, which is interesting. Brown seems a somewhat similar guy to Godolphin Mitford, who also got "special attention," - at least enough to write "The Elixer of Life." 'A well-meaning guy with some karmic affliction, apparently. I looked Brown up in the index of "Blavatsky Letters to Sinnett," and Blavatsky says he became a "Rosicrucian" in 1886. Funny how Blavatsky would vacilate on her opinion on people, or re-evaluate them at least - so a statement by her on someone may not be her last opinion. She changed on Brown to calling him a "fine young man" (with mental difficulties), and also changed on her opinion of Mrs. Parker, a friend of Brown's originally who Brown helped out with some funds. Franz Hartmann was another one that she had a low opinion of (MLs), until chastized for it by one of the Teachers, as she told Hartmann later (Hartmann-Blavatsky Letters in "The Path.")
- jake j.
>3. Rare Pamphlet Account by WT Brown on HPB & the Master KH
Posted by: "Daniel" danielhcaldwell@SU5eZeM855VAjAxbD76_FA36zuURaP2m6shkZDi5iR3sxdYgzwhczCrQBQS1gSQkmtVC9KhHeHMudw-yA4OJLA.yahoo.invalid danielhcaldwell
Date: Sat Apr 14, 2012 10:31 pm ((PDT))
>I give below a portion of a rare pamphlet that probably few theosophical students have ever read. It gives W.T. Brown's story as written in 1885 of his experiences with the Theosophists, especially Mr. Sinnett, Colonel Olcott, Madame Blavatsky, Damodar and the Mahatma Koot Hoomi.
>The reader will see that this material contains (I believe) 3 different letters from K.H. At least one of them is not to be found in either volume of THE LETTERS FROM THE MASTERS OF WISDOM.
>I have deleted all portions of Brown's narrative not relevant to his experiences with Theosophy. I have indicated these deletions with (...).
Blavatsky Study Center
by W. T. BROWN.
>The following pamphlet has been prepared for the writer's acquaintances, especially in Scotland.
Printed by D. Lauber, Freiburg, Baden, Germany.
>. . . [In 1883] I now began to interest myself in Spiritualism and read the literature of the subject. I read such works as `The Debatable Land', Zollner's `Transcendental Physics', the works of Mr. Crookes and Mr. Alfred Russell Wallace, and also the spiritualistic newspapers, `Light', `The Banner of Light', `The Religio-Philosophical Journal', `The Medium and Daybreak', and `The Harbinger of Light.' I learned that the indisposition from which I had suffered was well known to spiritualists, that it was known as `obsession', that the weight placed upon me by my adversary was an actual material, of a sublimated character, that it was with the same substance or mind-stuff that all mesmeric or `mediumistic' phenomena were produced, and that allopathists, materialists and orthodox religionists were alike ignorant of the nature of this substance and even of its existence. I took pains to satisfy myself that the `phenomena' of spiritualism were true, such as the passage of matter through matter - independent slate writing - the appearance of spirit forms and the speaking of the same - trance speaking and the faculties of clairvoyance and clairaudience. The more I studied of spiritual science the more did I become astonished at my own former ignorance and at that of professedly educated people in general. Especially was I astonished at the ignorance of the clergy and of the materialists, when I reflected that the chief text-book of the former, the Bible, is full of such `miraculous' manifestations and that, after all, the socalled `miracles' are as reducible to law as are the demonstrations of physical science.
But several things about Spiritualism were evident to the investigator, and that painfully. The manifestations were never attended with benefit to the `mediums' themselves. The moving of chairs, the playing of banjoes, the rapping on tables, the shouting and speechifying of `spirits' were always attended by a loss of magnetism, vitality, or mind-stuff, on the part of the mediums so great as to render them volitionless and despondent, in fact almost lifeless. Again, it could not be said that there was anything morally improving about the moving of chairs without physical contact, beyond the satisfaction of knowing of the fact itself. There was nothing `divine' about it, in the usual acceptation of the term, nor did it bear any resemblance to the spiritual manifestations of Christ - the latter always being attended by an evident and beneficial moral purpose. It began to dawn upon me therefore that, however true the manifestations called Spiritualistic might be, the rationale of their occurrence, which my friends the Spiritualists offered, was not philosophically broad enough, and I directed my attention therefore to another school of believers in mesmeric and occult science, the Theosophists.
A lady from Germany, whose acquaintance I made at Dr. Nichols' and who afterwards became a friend, introduced me to Mr. A. P. Sinnett and to the Theosophical Society's Branch in London. I read with interest Mr. Sinnett's `Occult World' and this book was sufficient to satisfy me that the Theosophical theories were well founded. According to the Theosophists, the phenomena of Spiritualism were not due to `angels' or departed relatives, but to certain inferior, nor superior, forces in nature, which, coming in contact with a medium or person of passive temparament, were enabled to assume to themselves abnormal vitality and to produce results on the physical plane. Mediumship was discountenanced as injurious and demoralizing, the Theosophists maintaining that instead of being controlled by such forces every true man and woman ought to control them instead. It was further maintained that this power of control, inherent potentially in every human being, could only be attained by leading a chaste and upright life, that Christ, Buddha, Zoroaster and Moses had acquired their abnormal and `miraculous' powers by virtue of the purity and sublimity of their lives, and that these men were not `mediums', or passive instruments, but active agents, Masters of Spiritual Science.
All this commended itself most forcibly to my reason, the more so as the chief aim of the Theosophical Society was to teach that there were Christs and Buddhas living now, wonderworkers as of old, who were approachable by these prepared to make the necessary sacrifices.
Here then were some decided gains in my religious life and experience - the direct outcome of the protracted indisposition from which I had suffered. Added to the Esoteric Christianity which I had formerly professed there was now a certainty as to the possibility of Christ's `miracles' and as to the capability of their being performed now, as then, under the conditions imposed by immutable law. I had learned to respect the Spiritualists, earnest truthseekers and truly Christlike in regard to the martyrdom which they suffer at the hands of public opinion. I had learned that `Mediums' were not all quacks, deceivers, charlatans and frauds. On the contrary that they were mostly worthy of much respect - more than ought to be accorded to Materialists or Negationalists.
As an explanation fo the real nature of the illness imposed on me by M. and to which I have given so much prominence and space, I cannot do better than quote a passage from Mr. Sinnett's `Occult World' in which the Adept Koot Hoomi speaks of the inability of ordinary men of science to discern the different qualities of two given amounts of expended mental energy: "Every thought of man", says Koot Hoomi, upon being evolved passes into the inner world and becomes an active entity by associating itself, coalescing we might term it, with an elemental - that is to say, with one of the semi-intelligent forces of the kingdoms. It survives as an active intelligence - a creature of the minds begetting - for a longer or shorter period proportionate with the original intensity of the cerebral action which generated it. Thus a good thought is perpetuated as an active beneficient power, an evil one as a maleficent demon. And so man is continually peopling his current in space with a world of his own, crowded with the offsprings of his fancies desires impulses and passions, a current which reacts upon any sensitive or nervous organization which comes in contact with it, in proportion to its dynamic intensity."
Applying the foregoing passage to the circumstances in which my illness had its origin and progress, it affords a lucid explanation. The reader can understand my appeals for relief and sympathy and how on failing to get them from M. I sought and got them elsewhere. Having said so much about this illness I need not refer to it again, for it was but a blessing in disguise in so far as it opened up the truths of Spiritual Science.
With the exception of short absences in Glasgow and Dublin, I remained in London from April till August 1883, and during this time devoted myself exclusively to the study of `Occultism'. I was much interested in the work of the Theosophical Society and attended some of the meetings of its London Branch.
The professed objects of the Theosophical Society were: - To form the nucleus of a Universal Brotherhood of Humanity, to promote the study of Aryan literature religion and science and vindicate its importance, to explore the mysteries of Nature and to further the development of the psychical powers latent in Man. These objects appeared to me highly commendable, and, being desirous of participating in the good work, I expressed a desire to go to the Society's Head Quarters at Madras.
Armed with letters of introduction to Madame Blavatsky and Colonel Olcott, the leaders of the movement in India, I left England on 25th August , going out in the capacity of an independent investigator, at my own expense.
Now I can say with all candour that my motive in going to India was to further my highest interests, that is to say, to add to my knowledge of spiritual things and further the working out of my own salvation; and it will be interesting to myself to put in writing the reasoning whereby I arrived at the conclusion that the Theosophical Movement is a good one and worthy of the most serious attention on the part of religious thinkers.
It was claimed for Madame Blavatsky that she had phenomenal powers, that she was clairvoyant and clairaudient, that wonderful things took place in her presence, such as the tinkling of bells, the sound, as of tapping, upon objects without physical (i.e., ordinary physical) contact, that letters were formed in the air "out of nothing" and, most important of all, that she was in communication, by occult or psychic methods, with the living representatives of the ancient Magi. It was not claimed for Colonel Olcott that he had abnormal powers, but simply that he was an earnest gentleman, who had been a Spiritualist in America when converted by Madame Blavatsky to Theosophical doctrine. Of Madame Blavatsky's clairvoyance and clairaudience I had no doubt, because I had satisfied myself, irrespective of personalities, that clairvoyance and clairaudience were true; of the tinkling of bells, the sounds as of tapping and formation of letters I had no doubt also, as the Spiritualistic literature teems with thousands of parallel instances; and of her being in relationship with the Magi the letters of Koot Hoomi in the Occult World presented a strong prima facie case. I asked myself and answered the following questions. What character does she bear? Is she selfdenying? Very. She does not care for `Society' or worldly pleasures, but spends her time quietly in furthering the interests of the Organization with which she is connected. She holds the post of Corresponding Secretary and edits the Theosophist Magazine. Does she make money out of the concern? No. On the contrary Olcott and she have spent thousands of pounds out of their own pockets (vide preface to Occult World p XV.) Does she gain the applause of the multitude for her work? No, scorn and contumely. Does she charge money for the performance of occult phenomena? Never, not a fraction. In the Magazine which she edits is purity of life advised and enjoined? Always - no advancement in Occultism without it. In short, is she leading a Christlike life for the benefit of her fellowmen in India? I think so.
The same line of enquiry might be pursued regarding Colonel Olcott. As providing an indication of his character I cannot do better than quote passages from a private letter to myself, received shortly after my arrival at Madras. Referring to the Ilbert Bill controversy, which was raging at that time Colonel Olcott says are:
"We are devoted to the revival of the old Aryan wisdom, and therefore have to partake of the moment's hatred of everything Indian. Of course the affection and respect for us is correspondingly growing among the natives. As American citizens Madame B and I have no difficulty to keep ourselves free from the passions and prejudices that rage about us, and I go about the country as unmoved by the things that are goading the Europeans as though they did not exist. But can you do the same? Do you feel in your heart that the missionary work of Theosophy is thoroughly attractive? Are you prepared to eat with me the plainest food, to expect neither luxury nor even comfort, to have your private character traduced, your motives pictures as base and sordid, to endure extremes of climate, the fatigue of hard journeys in all sorts of conveyances by land and sea, to know of the existence of the Masters yet be denied the privilege to go to them, until by years of toil you have purged your innermost nature of its selfishness and accumulated moral filth and by working unselfishly for the enlightenment of mankind you shall have fitted yourself for the holy companionship? Think of all this. The philanthropist's lot is a hard one: few covet its crown of thorns, fewer still are able to wear it. If you are liable to soon tire of my constant movement and sigh for rest and inertia at home then do not come, for I tell you I am so dead in earnest that I would be ready to die any day for my society."
>From October 1883 till January 1885, I was immediately connected with the Theosophical movement in India, and became acquainted with its work. I travelled over the entire length of the land - from Madras to Bombay and from Bombay to Peshawur. I have been as far north as Jammoo in the territory of Kashmere and as far south as Madura and Tuticorin. Coming into contact with Indians of all grades I got an insight into native life accorded to few Europeans.
As the best mode whereby to test the efficacy of the Theosophical movement, let us here again ask a few questions. How far does it succeed in promoting its first object, viz, the cultivation of the principle of Universal Brotherhood? Before answering this question however it is well to explain that the cultivation of humanitarian views, Universal in their application, does not mean the cultivation of Sentimentality. Well, in reply, we may state that there are men of all shades of opinion, members of the Organization. There are Brahmins, Parsees, Buddhists, Christians and Mahomedans. There are Materialists and Spiritualists. A well known member is a Jew. There are members in San Francisco, St. Louis, Chicago and new York, in Edinburgh, in London, in Paris, in Germany, in Australia, and in all the Cities of India, all recognizing the great principles of Common Humanity and Freedom of Thought.
Then how far is the movement a success as regards its second object, viz, the study of Aryan literature and science? The answer is to be found in the Theosophist, the most advanced metaphysical periodical in the world, and in the contributions to literature by prominent members. Does the study of Sanskrit receive due prominence? There is a number of Sanskrit schools under the superintendence of the Society. Can the members of the Organization be said to have average intelligence? There are members from the Indian, English, Scotch and American Universities.
Then how far has the Society succeeded as regards the third object, viz, the exploration of the hidden mysteries of nature and the psychical powers latent in man? The success in this direction is indicated by the number of students devoting themselves to self development.
The general metaphysical teaching of the Theosophical Society is that in the realm of relativity knowledge is a growth, that there are latent powers in man applicable to hyper-physical and spiritual planes. One finds these ideas inherent in the Indian mind - in the blood, so to speak. Whether the object of admiration be a Buddhist Arhat or Brahmin Rishi, he is one who has risen to heights in Spiritual Science by the force of his will, and Indians will tell you plainly enough that the reason why there are no Rishis visible to the ordinary world today is that the world is in a state of spiritual darkness. "This is Kali Yug", they say, "the age of Iron".
Now in regard to the `phenomena' of which so much has been said in the `Occult World' and in the public press, I have experienced `phenomena' when Madame Blavatsky (whom one would at first suppose to be their author) were thousands of miles away. On the 19th of November 1883, for instance, at Lahore I see a man who impresses me as being Koot Hoomi and on the morning of the 20th I am awakened by the presence of some one in my tent. A voice speaks to me and I find a letter and silk handkerchief within my hand. I am conscious that the letter and silk handkerchief are not placed within my hand in the customary manner. They grow "out of nothing". I feel a stream of `magnetism' and lo! it is `materialized'. I rise to read my letter and examine the handkerchief. My visitor is gone. The handkerchief is a white one of the finest silk, with the initials K. H. marked in blue. The letter is also in blue in a bold hand. The matter of it is as follows: "What Damodar" (a Brahmin)" told you at Poona is true. We approach nearer and nearer to a person as he goes on preparing himself for the same. You first saw us in visions, then in astral forms, tho' very often not recognized, then in body at a short distance from you. Now you are me in my own physical body" (that is to say I would have seen him if I had turned my head) "so close to you as to enable you to give to your countrymen the assurance that you are from personal knowledge as sure of our existence as you are of your own. Whatever may happen, remember that you will be watched and rewarded in proportion to your zeal and work for the cause of Humanity which the Founders of the Theosophical Society have imposed upon themselves. The handkerchief is left as a token of this visit. Damodar is competent enough to tell you about the Rawal Pindi Member, K. H." Now who was the writer of this Note? Was it Colonel Olcott? Colonel Olcott is incapable of the imposition, besides being unable to produce the K. H. writing, which is known to at least a hundred people. Was it Damodar? Damodar was not aware that on the previous day I had seen anybody "at a short distance from" me, as I had communicated the fact to no one, and he was in addition incapable of producing the writing. Again, on the evening of the 21st November, there appeared on the open plain the same figure which I had seen on the 19th, and on this occasion Damodar and colonel Olcott were by my side. Damodar (who is a neophyte or chela) in the sight of Colonel Olcott and myself advanced to the figure, conversed with it, and returned to us with the information that the figure was K. H. and that he had received instructions from him. Was there anybody in Lahore sufficiently interested in the Theosophical movement and in Colonel Olcott myself and Damodar to give himself over to impersonation? Not that we knew of. Where was Blavatsky? In Madras. Where was Coulomb, the originator of the Theosophical scandal, known as "The Collapse of Koot Hoomi"? In Madras. These circumstances took place between the morning of the 19th and night of the 21st November.
I have experienced `phenomena' also when Blavatsky was at hand. On returning to Madras, about the middle of December, I wrote a letter to Koot Hoomi, asking the favor of another personal interview. This letter is put into `the shrine', a sort of astral post office at the Theosophical Head Quarters at Madras, by the aforesaid Damodar in my presence. He shuts the door of the shrine and in less than half a minute opens it. The letter is gone. There is no trace of it. Was there somebody concealed in the wall behind, who opened a door from behind and abstracted my letter? If so, the person so concealed must have been content to pass his life there, as letters, often unexpectedly, as mine was, were put into the shrine at all hours, morning noon and night. Damodar hears, or pretends to hear, a voice, clairaudiently, and informs me that his Master (meaning K. H.) requests me to be patient. Next evening (17th December) in the presence of Blavatsky and friends, including an army general, a lawyer and a doctor, on turning round in my seat I find on a ledge behind the identical letter which Damodar had placed in `the shrine' on the previous day. The envelope, to all appearance, has never been opened, the address only being altered from "Koot Hoomi Lal Singh" to "W. Brown F. T. S." On cutting open the envelope I find my own letter and, in addition, a letter of 8 pages purporting to come from K. H. Now it is to be observed that this letter was received through Blavatsky, that is to say, when Blavatsky was in the same building and in the same room. How does this letter compare with the letter `materialized' into my hand at Lahore, when Blavatsky was at the other end of India? The writing is the same, and the matter proves its author but the author of the Lahore letter also. The author is neither Olcott, nor Damodar, nor Coulomb, nor Blavatsky, he is none other than the veritable K. H., the Brahmin Initiate, the author of the beautiful and scientific letters in the `Occult World'.
Koot Hoomi says: "I have told you through Damodar to have patience for the fulfilment of your desire. From this you ought to understand that it cannot be complied with, for various reasons. First of all it would be a great injustice to Mr. Sinnett who after three years devoted work for the Society loyalty to myself and to the cause begged for a personal interview and - was refused. Then I have left Mysore a week ago and where I am you cannot come since I am on my journey and will cross over at the end of my travels to China and thence home. On your last tour you have been given so many chances for various reasons. We do not do so much [or so little if you prefer] even for our chelas until they reach a certain stage of development necessitating no more use and abuse of power to communicate with them. If an Eastern, especially a Hindu, had even half a glimpse but once of what you had he would have considered himself blessed the whole of his life. Your present request mainly rests upon the complaint that you are not able to write with a full heart, although perfectly convinced yourself, so as to leave no room in the minds of your countrymen for doubt. Pray can you propose any test which will be a thorough and perfect proof for all? Do you know what results would follow from your being permitted to see me here in the manner suggested by you and your reporting that event to the English Press? Believe me they would be disastrous for yourself. All the evil effects and bad feeling which this step would cause would recoil upon you and throw back your own progress for a considerable time, and no good will ensue. If all that you saw was imperfect in itself it was due to previous causes. You saw and recognized me twice at a distance. You knew it was I and no other: what more can you desire? If when after visiting Col. Olcott I passed over to your room and my voice and words pronounced [Now you see me before you in flesh, look and assure yourself that it is I] - failed to impress you, and when the letter put into your hand awoke you at last but failed again to make you turn your face, your nervousness paralyzing you for a moment, the fault is surely yours not mine. I had no right to act upon you phenomenally or to psychologize you. You are not ready: that is all. If you are earnest in your aspirations, if you have the least spark of intuition in you, if your education of a lawyer is complete enough to enable you to put facts in their proper sequence and to present your case as strongly as you in your innermost heart believe it to be, then you have material enough to appeal to any intellect capable of perceiving the continuous thread underneath the series of your facts. For the benefit of such people only you have to write; not for those who are unwilling to part with the prejudices and preconceptions for the attainment of Truth from whatever source it may come. It is not our desire to convince the latter; for no fact or explanation can make a blind man see. Moreover our existence would become extremely intolerable if not impossible were all persons to be indiscriminately convinced. If you cannot do even this much from what you know, then no amount of evidence will ever enable you to do so. You can say truthfully and as a man of honour `I have seen and recognized my Master, was approached by him and even touched'. - what more would you want? Anything more is impossible for the present. Your friend, study and prepare and especially master your nervousness. One who becomes a slave to any physical weakness never becomes the Master of even the lower powers of Nature. Be patient, content with little and never ask for more if you would hope to ever get it. My influence will be over you and this ought to make you feel calm and resolute. K. H." -
It is interesting to record that the letter from K. H. did not cease to come after the expulsion from the Society of Coulomb, who had given publicity to the statement that all the `phenomena' were produced by Blavatsky and that `K. H.' was a combination of bladders and muslin.
There were received on 2nd August 1884 two letters in the wellknown writing, one to Dr. Hartmann F. T. S. and Mr. Lane-Fox F. T. S., jointly, and the other to Mr. Lane-Fox alone. Copies of these letters taken by myself at the time are in my hands.
The letter to Dr. H. and Mr. L. F. refers to a dispute which had arisen between Damodar (the neophyte aforesaid) and myself. "Damodar", says K. H., "has undoubtedly many faults and weaknesses as others have. But he is unselfishly devoted to us and to the cause and has rendered himself extremely useful to Upasika" (Blavatsky's occult-name) "His presence and assistance are indispensably necessary at the Head Quarters. His inner self has no desire to domineer, tho' the outward acts now and then get that coloring from his excessive zeal, which he indiscriminately brings to bear upon everything whether small or great. It must however be remembered that inadequate as our `instruments' may be to our full purpose they are yet the best available, since they are but the evolutions of the times. It would be most desirable to have better `mediums' for us to act thro'; and it rests with the wellwishers of the Theosophical cause how far they will work unselfishly to assist in her higher work and thus hasten the approach of the eventful day. Blessings to all the faithful workers at the Headquarters. K. H."
The following passage is from the letter to Mr. Lane-Fox. "Yes, you are right in your supposition. We leave each man to exercise his own judgment and manage his affairs as he thinks fit. Every man is the maker of his own Karma and the Master of his own destiny. Every human being has his own trials to get through and his own difficulties to grapple with in this world; and these very trials and difficulties assist his self development by calling his energies into action, and ultimately determine the course of his higher evolution.
Now it is interesting to enquire - Where was Blavatsky when these notes were received? She was in Europe. Where was Colonel Olcott? In Europe also. Coulomb and her husband had been expelled from the Theosophical premises. Did Damodar write them? Damodar is not the man to admit that he has any "faults and weaknesses" whatever.
I remained in India till January 1885, and along with other investigators received the fullest satisfaction. Of the existence of the Adept Koot Hoomi I obtained all the proof desirable, and was convinced of the soundness, in the main, of the Theosophical teaching. I am not prepared to say that Blavatsky's life is a blameless one. I am not convinced that all the phenomena ascribed to the Adepts were performed by them. I believe that some of them had a much humbler origin, but however much on certain occasions Blavatsky may have given herself over to deception, it must be borne in mind she was the best instrument for genuine phenomena available in the circumstances. Of Colonel Olcott's integrity no one can have a doubt. He is essentially a good and highly intelligent man and energetic in the cause which he has espoused. His influence is known and felt all over India.
After the Annual Meeting of Delegates from the various Branch Societies held at Madras on 27th December 84, on which occasion I represented the Branch in Scotland, I prepared for my departure. I resolved to leave the pursuit of occult studies for the present and return to the ordinary world. I was moved to this resolution because I could find no sphere of labour in the Theosophical Society. It was profitable to myself to remain at Madras in the capacity of a student, so long as I was enabled to pay my monthly board, but in India I could not realize my sphere and concluded to go once mor to the United States. I determined to go eastward, via China and Japan.
On the 4th of January 1885, I bid Adieu to the Theosophical Establishment at Madras and proceeded first to Madura, to visit the world-famous temples, and thence to Tuticorin, the sea-port at the southernmost point of the Peninsula. Here I took steamer for Colombo, where I remained a week until the steamer for China arrived. During my stay in Ceylon, I took the opportunity of visiting Arabi Pasha with whom I had an hours conversation on Egyptian questions. On the arrival of the P. & O. Company's `Bokhara' I took passage for Yokohama, Japan, and spent the next month in making the journey. In a week we had crossed the Bay of Bengal and were in the Straits Settlement at Penang and Singapore, and in another week we arrived at Hong Kong.
Here I remained a week, as the `Bokhara' went on to Shanghai and the steamer plying between Yokohama and Hong Kong had not arrived in port. Wishing to see something of Chineese life, I made the trip of 90 miles along with two acquaintances at the Pearl River to Canton, - one of the most interesting excursions which I have had the good fortune to make. The river was strewn with torpedoes, as the Franco-Chineese war was going on, and we required to take on board a `torpedo pilot', who guided us through the intricacies of the channel. With the assistance of a guide and with passports from the British Consulate we spent a couple of days among the curiosities of the Mongolians. As this work is intended however to be a record of growth in religious life and not one of travel and adventure, I desire to confine myself to a brief record of facts.
Leaving Hong Kong in the `Teheran' we arrived in a few days at Nagasaki, thence proceeding through the Inland Sea we came to Hogio, and thence along the Pacific Coast to Yokohama.
After a pleasant week in Japan, during which I paid a visit to Tokio, the capital, I took passage on the `City of New York' for San Francisco, and spent the next 17 days on the expanse of the Pacific.
We steamed through the Golden Gate into San Francisco on the 8th of March, and in San Francisco I resided until the beginning of June. It was my intention, in returning to European, or rather American, civilisation, to have resumed my acquaintance with the Law, and I made several attempts to get into a suitable office, but the difficulties attending the admission of a foreigner to practice were greater than I had supposed - my degree of B. L. being practically worthless. In addition, I had no heart for the profession, as my study of Moral Philosophy had rendered me incapable of being a `successful' lawyer. As has been well remarked "Law is now a science, about which its professors differ as much as the professors of theology do about religion. To keep this hydra-headed monster alive, colleges are built and sustained, wherein the most promising youth of the land are immured to bleach fade and grow prematurely old, in order to learn - what? legal quibbles, technicalities and precedents, whereby, in the great majority of cases, justice may be defeated."
Abandoning the law, I thought of putting to use the knowledge of Occultism which I had acquired in India and of taking the field as a public lecturer. I engaged a hall and advertised that I would lecture on `Science and Religion', but before the appointed date I changed my mind and readvertised that the lecture was indefinitely postponed. I came to the conclusion that my sphere was not upon the public platform. Failing to find an occupation in the ordinary world, I made up my mind to devote myself to self development, to return to India and find out the Master of Spiritual Science, Koot Hoomi, of whose existence I was sure. During my stay in San Francisco I was `feeling my way', trying to find my sphere of duty, for I have ever had an `abiding faith' in my destiny, believing, with W. E. Gladstone, that "every one has his place and vocation on this earth and that it rests with himself to find it". I made some estimable friends, particularly Lucius Harwood Foote, late United States Minister to Corea, and lady. I made also some mistakes including an illjudged offer of marriage.
Leaving San Francisco in the beginning of June, I began the journey across the American continent. Passing Sacramento, the Capital of California, we entered the State of Nevada, and after a journey of 36 hours arrived at Ogden in the Territory of Utah. Here we were among the Mormons, and, wishing to see something of the `Latter-day Saints', I left the `Central Pacific' Railway and took the `Denver and Rio Grande' to Salt Lake City. In Salt Lake City I remained a week, read `The Book of Mormon' and kindred literature, and attended service in the `Temple of the New Jerusalem.'
The next stage of the journey was from Salt Lake City to Denver, the Capital of Colorado, through the Canyons of the Rocky Mountains. In 36 hours we were in Denver.
Leaving Denver in the evening and passing through Nebraska, in the following evening we had arrived at Omaha. In 24 hours more, we were in the Capital of Illinois, Chicago.
Remaining a few days in Chicago, I resumed my journey and in 18 hours arrived at Rochester N. Y., one of the cities most famous in modern times for spiritualistic phenomena. Spending a few days here agreeably, I again resumed my journey, and in 12 hours more was in New York.
On this, the occasion of my second visit to New York, I remained a week, and then took passage to Liverpool by the White Star Line `Britannic.'
Leaving New-York on the 27th of June, we arrived at Liverpool, via Queenstown, on the 6th of July, and on the same evening I arrived in London.
In London once more after an absence of two years, during which I had made a circuit of the globe, I was fortunate enough to see my friend Baildon, who had been of such service to me during my illness in Glasgow, and also A. P. Sinnett, whose `Occult World' had led to my going to India in 1883.
Leaving London, I went to Elberfeld, Germany, to visit the lady, who had first introduced me to the subject of Theosophy, and remained under her hospitable roof a week. Up till this point it had been my full intention to return to India, via Naples, and to make my way into Thibet, where Koot Hoomi has his home, but at Elberfeld I presented to myself the alternative of continuing my journey to the Orient or of remaining in Europe. I determined to go as far as Naples and there decide.
Leaving Elberfeld for Cologne, I travelled to Mainz, thence to Heidelberg, thence to Lucerne.
>From Lucerne I proceeded, via the Gotthard-Bahn, to Lugano, thence to Milan, thence to Rome and thence to Naples.
Remaining in Naples about a week, I visited the Museum, Herculaneum, Toro de Grecco and Pompei.
At Naples I underwent one of the most sudden changes of mind within my experience. Leaving the `Hotel Bristol' with the full intention of going to India, I changed my mind at the shipping company's office, although the steamer was in port, and determined to remain in Europe. Going to the Railway Station and remaining some hours, I booked for Lucerne and proceeded to Rome, Pisa, Genoa, Milan and Como, where I made my first stoppage and by whose beautiful waters I wandered for several days.
Leaving Como, I proceeded again to Lugano, where I remained a few days. Sailing along the lake to Porlezza, a small place between the lakes of Lugano and Como, I there made up my mind to settle in some town in Germany in the capacity of a teacher. I could have no conscienscious scruples about this business as about that of the Law, and had before me the good examples of Christ and of Buddha who were teachers and, like myself, poor. Casting about in my mind for a home for the future my thoughts reverted to Freiburg in Baden, where when a student in Strassburg I had, with two friends, spend a delightful and refreshing holiday. The more that I considered the matter the more did my desires tend towards Freiburg, which though a town of some size with a University is yet in the midst of the beauties of the Schwarzwald. I determined to go there.
Leaving Lugano, I proceeded once more to Chiasso, thence through Italian Switzerland to Airolo, thence through the Gotthard Tunnel to German Switzerland on the Arth and Lucerne.
Remaining in Lucerne for several days, I bid Adieu to the Mountains and took train for Basel, whence, remaining a night, I came on to Freiburg.
Arriving in Freiburg in the early part of August 1885, I settled down to write an account of my life. . . .
It is maintained that the Eastern Adept can throw down his physical body as an overcoat and walk out into space in his `astral.' I am convinced now that Adepts like Koot Hoomi have got rid of their physical bodies an that to all intents their `astral' is their physical. They are in possession of the `incorruptible body' spoken of in the New Testament. It was remarked by Olcott and myself on the occasion of Koot Hoomi's presenting himself before us that he was magnetically bright, in fact a `shining one.' I believe now that what we saw was Koot Hoomi's spiritual body and that he has no other. . . .
. . . When in India I was informed that Koot Hoomi was known among the Initiates as "The Door" of Buddha. I am now satisfied that to the Transcendental Temple every known religion has its "Door." For my part I may say I prefer to enter by the Christian "Door". My training thoughts and feelings all tend towards Esoteric Christianity. I was shocked when in India to find how neglected were the inner truths of this religion. Blavatsky and Olcott did not known them; for Christianity of any sort was only talked of with a scoff and jeer. This leads me to the reflection that the Theosophical Society is essentially an Oriental movement. It is for the benefit of the Indian races for whom Koot Hoomi is "the Door", and Sinnett and the others have been made use of on behalf of the large portion of humanity resident in India. They are, as K. H. puts it, "the best instruments available". It behoves me to add that this explains to my mind, what would otherwise be unexplainable, viz, the absence of spirituality on the part of Mr. and Mrs. Sinnett. . . .
. . . I, the present writer, bring my autobiography to a close. I have passed through various phases of Thought in my search after Truth, and for three weary years have been fighting `the Shadow.' I have knocked at "The Door."
W. T. BROWN.
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