Spring 2016

The Mystique of the Masters

Fiona Odgren

Introduction However, a greater number are dwelling in different places in the various nations, unrec- n the Ageless Wisdom the concept of Mas- ognized and unknown yet acting as focal I ters, or of a group of advanced watch- points for the distribution of love and wisdom. ing over the of humanity, is The precise location of and Mor- a very significant one which has captured the ya was not known but there are several refer- imagination and inspiration of aspiring seekers ences to the Tibetan town of Shigatse, with its past and present, East and West. This idea, renowned monastery connected to the Panchen though, has been at times the victim of serious Lama, and also to areas in Ladakh (“Little Ti- misconceptions, misunderstandings, and mis- bet”), which is now under the jurisdiction of placed idolatry. India. It was the enigmatic and intrepid Russian, Hel- It needs to be emphasized they were full- ena Petrovna Blavatsky, founder of the modern bodied men in physical form and not some theosophical movement, who was the first to kind of ethereal entities dreamed up by Blavat- speak openly about spiritual Mahatmas, whom sky. Koot Hoomi was a Kashmiri Brahmin by she called “Masters.” Not only did she have birth, but his family came from Northern India. direct communication and experience of cer- At the time of the letters, both he and tain Adepts, but she also affirmed that the had strong ties to the esoteric Gelugpa division movement she spear-headed was, in essence, of Tibetan Buddhism and described themselves the progeny and project of two Masters, in par- as “Buddhists.” Koot Hoomi had been educat- ticular, Koot Hoomi and Morya. ed at several European Universities and was During the years 1880 to 1885, these Masters fluent in both English and French. On occa- agreed to conduct correspondence with two sion, Morya would speak of him as “my British theosophists living in India: Alfred Frenchified K.H.” Koot Hoomi was actually Percy Sinnett, editor of The Pioneer, an Anglo- his Tibetan mystical name and the name that Indian newspaper, and , he allowed to be used by Blavatsky and chelas an eminent government official. These re- (disciples), his real name never being divulged. markable letters, which became known as The Morya was Blavatsky's personal spiritual Mahatma Letters,1 not only provided teachings teacher whom she had met numerous times in unprecedented in the West, but they also de- her life. She recalled having visions of him picted intimate and fascinating glimpses into ______the behavior, thoughts, and lives of these Mas- ters. About the Author Fiona Odgren is currently President of The Theo- Who are the Masters? sophical Society, Victoria, BC, Canada. Originally irst, it is appropriate to provide more back- from southern England, her career in the fields of ground on the two Masters involved in the music and special education has proved invaluable F in her work of developing public programs on the correspondence. They were members of the Ageless Wisdom in Canada, which has spanned Himalayan Brotherhood and were known as three decades. For 16 years she edited a modest Koot Hoomi or K.H., and Morya or simply M. theosophical magazine entitled Pathways. Her first The Himalayan Brotherhood refers to several book Insights From the Masters - A Compilation of the Masters existing in physical bodies in will be released this Summer in the U.K. Odgren the Himalayan Mountains in a remote area. can be reached at: http://www.thewisets.com/.

Copyright © The Esoteric Quarterly 55 The Esoteric Quarterly when she was a child, and he had saved her beings have existed on this planet trying to from fatality on more than one occasion. They guide the consciousness of infant humanity. In met for the first time in London, in 1851, when the mid-Lemurian times, a great Being referred he was part of an entourage invited to have an to in Helena Petrovana Blavatsky’s The Secret audience with Queen Victoria. He was a Raj- Doctrine4 as The Ancient of Days, and in the put prince by birth and was described by Bla- Alice A. Bailey books as , came vatsky as being “one of the old warrior race of with a group of other highly evolved Entities. the Indian desert.” He was exceptionally tall They came to assist the Divine Plan for the (six feet eight inches) and splendidly built—a unfoldment of consciousness in all life, includ- superb type of manly beauty. Koot Hoomi re- ing humanity. Gradually as members of the ferred to him sometimes as “his bulky broth- human race qualified, the positions of these er.” He was not highly proficient in the English Entities were filled, allowing them to further language and spoke of himself as “using words their own evolution. In the East the Masters are and phrases lying idly in my friend’s brain,” called Rishis and were those who inspired meaning of course the brain of K.H. some of the earliest sacred texts such as The It is obvious from the Letters that, both Mas- Vedas and The Puranas, of India, the Chinese Book of Shu-King,5 The Stanzas of Dzyan, and ters worked closely together and though of 6 differing temperaments, totally supported one the Kanjur and Tanjur texts of Tibet. another. The genuine affection and admiration The word “Mahatma” is of course a Sanskrit for each other is poignantly displayed. There term and means literally “Great ” (maha - is, for instance, the time when the Master Koot great; atman - soul). The term “Master” which Hoomi has to experience a long retreat of sev- was later adopted in the West for “Mahatma” eral months and requests his spiritual brother, is in fact, rather appropriate and descriptive, Morya, to watch over his work and continue for a Master is one who has relatively mastered the correspondence with Sinnett and Hume. and overcome most aspects of life as a human Morya comments “what is there I would not being: the physical, emotional and (lower) have promised him at that hour” and proceeds mental. According to the later spiritual works to describe the remote Himalayan area and the of the Master Djwhal Khul in collaboration tower where Koot Hoomi will be enduring a with Alice A. Bailey, a Master is one who has period of special inner training.2 The corre- undergone the so-called fifth which spondents discover Morya tends to be more means he/she has undergone an expansion of consciousness permitting entrance into the strict and blunt than his spiritual brother and 7 yet Koot Hoomi later re-assures them though “fifth Kingdom of nature,” the spiritual King- they will hardly be ever able to appreciate such dom, also known as the Kingdom of Souls. characters as Morya’s, he is “a man as stern for There is a most apt description by the Master himself, as for his own shortcomings, as he is Koot Hoomi with regard to Masterhood to be indulgent for the defects of other people, not in found in The Mahatma Letters as follows: “A words but in the innermost feelings of his Master is the rare efflorescence of a generation heart. For while ever ready to tell you to your of enquirers;”8 in other words, a Master repre- face anything he may think of you, he yet was sents the full flowering and blossoming of hu- ever a stauncher friend to you than myself, man evolution following eons of lives of ear- who may often hesitate to hurt anyone's feel- nest questing for truth. Undoubtedly, those 3 ings, even in speaking the strictest truth.” lives have involved the overcoming of tremen- The idea of Mahatmas, or Masters, reaches dous odds and conflicts as well as considerable back into the night of time and propels one into sacrifice and selfless service. The Master also the future. The spiritual works of both Blavat- adds these telling words: “And to become one, sky and Alice A. Bailey suggest that for mil- he must obey the inward impulse of the soul, lions of years (to be more specific— irrespective of the prudential considerations of 9 approximately 18 million years ago during the worldly science and sagacity.” early to mid-third ) highly evolved

56 Copyright © The Esoteric Quarterly, 2016. Spring 2016

Such a spiritual achiever has succeeded in en- flowering of those “powers” which form the tering into a greater measure of the radiance of acme of virtues which Blavatsky referred to as his/her inner divinity and experienced a realm paramitas in .12 These of consciousness superseding the human. It include all-embracing, immortal, unconditional then behooves the Master, unless he/she love (dana) and true compassion, harmony in chooses to enter the bliss of Nirvana, to act as word and act (shila), patience sweet that an Elder brother or sister to humanity and as a “nought can ruffle” (kshanti) indifference to transmitter of light to those who are struggling pleasure and pain (virag), courage and daunt- on the lesser rungs of spiritual evolution. Hav- less energy (virya), meditation (dhyana – “the ing said that, though, it needs to be clarified golden gate leading to the realm of Sat eter- that many Masters and Chohans (sixth degree nal”), and wisdom (prajna – “the key to which initiates), after serving on this planet in various makes man a god”).13 capacities, may pass out of our planetary life In The Mahatma Letters, yet another all- altogether and work elsewhere with the Law of important point is raised with regard to Mas- Evolution.10 ters exercising their powers. The Master Koot The Powers and Siddhis of the Hoomi clarifies, “as no athlete is likely to be always amusing himself at swelling his veins Masters in anticipation of having to lift a weight, so no minent American Theosophist and author, adept can be supposed to keep his will in con- E G. de Purucker, points out “Masters are stant tension and the inner in full function highly evolved men (and women) controlling when there is no immediate necessity for it. powers over nature’s forces which they have When the inner man rests, the adept becomes gained through self-directed evolution during an ordinary man, limited to the physical senses lives in the near and distant past. Now they and the functions of his physical brain.... The have become Masters of life; in former lives inner adept is ever ready, ever on the alert and they were men and women like you and me.”11 that suffices for our purposes.”14 G. de Purucker is saying they have the ability to control the powers of nature, as indeed The Humanity and Humor of demonstrated in his many miracles. Some may the Masters regard these as superhuman powers but the t is natural to feel a sense of awe when con- Masters make it quite clear such powers are templating the Masters. However, it is not the natural unfoldment of spiritual growth; fur- I advisable to worship them and this becomes thermore, they are only used by the Masters in plain from the vignettes depicted in the letters. a selfless way—to benefit humanity—and cer- One in particular depicts Blavatsky demon- tainly not for any purposes of personal aggran- strating excessive devotion to her Master. She dizement. had not seen her Master (Morya) for some Further reflections and clarifications with re- months and was overcome with enthusiasm. gard to “the powers of Masters” are appropri- On seeing him come towards her mounted on ate here. What indeed do we mean by these his steed, she ran forward throwing herself powers or siddhis as they are called in the prostate against his riding mantle much to his East? Undoubtedly, they refer to higher psy- surprise. He was thrown off balance by such a chic abilities such as clairvoyance, clairaudi- demonstration of human devotion and had to ence, precognition, as well as the ability to use his power “to plunge her into a profound bring about magnetic healings, to read the sleep, otherwise she would have burst some , and materialize objects. The- blood-vessel including kidneys, liver and her se have been manifested abundantly by ad- ‘interiors’ ... in her delirious attempts to flatten vanced adepts, yogis, prophets, and avatars, her nose against his riding mantle besmeared from time immemorial. with the Sikkim mud!”15 However, much more important than the phe- As the Master Koot Hoomi expresses it in the nomenal siddhis mentioned above, is the full Letters: “We are not gods.” Compared to aver-

Copyright © The Esoteric Quarterly 57 The Esoteric Quarterly age mortals, they are indeed wise, but we need knowledge and learning are immense and their to remember, they too are not “perfection writ present holiness of life is still greater. Still they large” and still retain certain very human quali- are mortal men....” ties while working toward greater inclusive- Interestingly, , who later became ness and fuller realization of the divine.16 president of The International Theosophical In yet another letter, the same Master com- Society, also had direct experiences of the ments rather humorously: “we are far from Masters, including one that involved the Adept being the heartless, morally dried up mummies Jesus. He left in her possession a locket on a some would fancy us gold chain with a two- to be. ‘Mejnour’ (the The idea of Mahatmas, or Mas- inch oval picture of adept hero of Bulwer ters, reaches back into the night himself in it. At the Lytton’s novel, time, she was rather Zanoni) is very well of time and propels one into the anti-Christian as a re- where he is—as an future. The spiritual works of sult of abusive treat- ideal character of a both Blavatsky and Alice A. ment by the Catholic thrilling—in many re- nuns of her childhood spects truthful story. Bailey suggest that for millions schooling. The Master Yet believe me, few of of years (to be more specific— advised her to wear the us would care to play locket; soon after this the part in life of a des- approximately 18 million years event, around 1901, she sicated pansy between ago during the early to mid- felt compelled and in- the leaves of solemn third Root Race) highly evolved spired to write the poetry.” 17 book, Esoteric Christi- beings have existed on this anity.19 He then continues in a similar vein: “We may planet trying to guide the con- Despite the misguided not be quite the sciousness of infant humanity. efforts of some acade- ‘boys’—to quote Ol- micians to try to prove cott’s irreverent expression when speaking of otherwise, there is well-documented evidence us—yet none of our degree are like the stern demonstrating that a number of individuals in hero of Bulwer’s romance. While the facilities the pioneer days of The , of observation secured to some of us by our apart from Blavatsky, had first-hand experi- condition certainly give a greater breadth of ences of the Masters. In his book, The Mahat- view, a more pronounced and impartial, as a mas and Their Letters,20 British theosophist, more widely humaneness ... we might justly Geoffrey Barborka reports no less than 25 per- maintain that it is the business of ‘magic’ to sons having genuine meetings. humanize our natures with compassion for the There is the bona fide story of Henry Steel Ol- whole mankind as all living beings, instead of cott, co-founder of The Theosophical Society concentrating and limiting our affection to one with Blavatsky and William Q. Judge, experi- predilected race—yet few of us (except such as encing the real appearance of his Master, K.H., have attained the final negation of Moksha) while traveling, giving talks, and meeting with can so far enfranchise ourselves from the in- potential theosophists close to the city of La- fluence of our earthly connection as to be in- hore, now in Pakistan. 21 susceptible in various degrees to the higher pleasures, emotions, and interests of the com- It occurred during the month of November mon run of humanity.”18 1883. The colonel was sleeping in his tent on the night of the 19th when he felt a hand laid Blavatsky, who had numerous genuine experi- on him. His first instinct was to protect him- ences of her Master not only in India and Ti- self, and so he clutched “the stranger” and bet, but also in Europe and England, simply asked him in Hindustani who he was and what described the Masters in a letter to a friend in he wanted. But in the next moment a kind July 1890 as “Living men, not spirits.... Their

58 Copyright © The Esoteric Quarterly, 2016. Spring 2016 voice said, “Do you not know me? Do you not one way or another. In the book Initiation Hu- remember me?” It was the voice of the Master man and Solar, written in 1922 by Djwhal Koot Hoomi. Olcott comments that he wanted Khul with Alice A. Bailey as his amanuensis, to jump out of bed to show his respect. How- it is strongly affirmed these Mahatmas were ever, the hand and voice restrained him from still existing at that time in the same physical doing so. bodies and continuing their missions of pro- moting greater brotherhood and universal The Master stood quietly beside his bed for a thought. Furthermore, Djwhal Khul mentions time, from which, he, Olcott, could see the di- that the Master Koot Hoomi is concerned with vinely, benign face by the light of the lamp. vitalizing certain of the great philosophies and Then Olcott felt some soft substance forming has a special interest in the philanthropic agen- in his left hand and realized there was a folded cies of the world. His work with the Himala- paper enwrapped in a silken cloth. He found it yan Brotherhood is particularly devoted to the to be a long letter of “private counsel” which stimulation and awakening of love-wisdom in referred to Olcott’s affiliation with the Broth- the consciousness of humanity. The Master erhood in America and other matters. Morya, on the other hand, is involved in The Physical Presence of the providing inspiration to various esoteric groups 22 Masters and the political climate of the world. It is interesting also to note that the Tibetan question and subject that causes a great Master, Djwhal Khul was, in fact, a trusted deal of confusion with regard to the Mas- A chela of the Master Koot Hoomi at the time of ters is: Do they really exist in the physical and The Mahatma Letters. He is sometimes re- can they extend the life of their physical bod- ferred to humorously by two nicknames: “The ies? Disinherited One” and also “Benjamin” and When a Master chooses to stay close to hu- there are numerous references to him and the manity, he/she can employ certain powers to spiritual training he was undergoing at the continue in the same physical vehicle in which time. There is even more than one letter he/she achieved Masterhood (the fifth initia- penned by him on behalf of his Teacher, Koot tion). In some cases, this may involve prolong- Hoomi, notably when the latter was preparing ing the life of the physical body for a consider- to re-assume duties after his lengthy retreat. 23 able period of time in order to fulfill spiritual Another question to ponder, which arises out work. Incarnating into a new body through the of the last, is: “Do the Masters use mostly an normal means of birth is also an option. Some, illusory densified etheric body when contacting however, may also choose to operate entirely and appearing to their disciples?” In the East, in an etheric rather than a dense physical. It is this is referred to as a mayavirupa. There are obvious, though, from all the documented ex- certainly a number of examples of the theo- periences that both the Masters Koot Hoomi sophical Masters operating in this way. A well- and Morya were existing and functioning fully documented account, for instance, is to be in physical bodies during the early days of the found in the book by Geoffrey Barborka of theosophical movement. Blavatsky made an both Blavatsky and theosophical pioneer Dam- interesting comment that since seeing her odar K. Mavalankar experiencing the Master Teacher in visions from childhood and then Morya projecting a densified etheric form.24 meeting him later in the solid flesh in England and India, he looked the same. His appearance Damodar describes the vivid incident in a letter never changed when she saw him in her early to , which occurred in Bla- twenties and also in her fifties. vatsky’s bedroom at Adyar, Madras, with both Damodar and another theosophist, Narasimhu- It can be added many students of lu Chetty, in attendance. The exceptionally tall and the Ageless Wisdom today cherish the idea figure of Morya was seen coming in from the the Masters involved with The Mahatma Let- screen door of the bedroom, wearing a long ters are still existing and assisting humanity in white coat and with his long black hair flowing

Copyright © The Esoteric Quarterly 59 The Esoteric Quarterly over his shoulders. He moved noiselessly and nas that its perception will be clear and all soon stood opposite Blavatsky. He bent over mists created by Maya must be dispelled.” The the bed and held out his hands twice over her real Mahatma or Master thus is not his physi- head. As he did so she stretched forth her hand cal body, but higher Manas or Mind, which is which passed through her Teacher's— linked to both the Atma (Spirit) and Buddhi demonstrating they were seeing his maya- (Intuition and Divine Love-Wisdom). Neither virupa, even though the impression was of a is he the etheric, the emotions or everyday solid physical body. In this process a letter was mind. To him these are like a piece of wearing delivered into her hand. Following this, the apparel that can be put on and off at will. Master waved his hands towards them, walked a few steps inaudibly, as earlier, and then total- The Spiritual Benefits of ly disappeared from the scene. The letter de- Studying the Masters livered to Blavatsky was, in fact, addressed to inally, let us consider the question: What Damodar and was from his Teacher, the Mas- are the spiritual benefits of contemplating ter. Koot Hoomi “through favour of M.” F and studying the lives of the Masters? Surely The True Identity of a Master the answer lies in the fact that members of this august body represent what we will become in hat we really need to ask, though, is: the far future if our spiritual evolution pro- W What is the true identity of the Master? ceeds along its intended course. Indeed, they Surely we are not to mistake the real Master provide us with a much-needed vision and for the outer persona, physical or otherwise. In model of our future. the early days of the theosophical movement, an interesting article appeared in the magazine These are highly critical times astrologically being produced at the theosophical headquar- speaking, as we make the transition from the ters in India, (Editor, H.P. Blavatsky, The The- Piscean Age, which influenced the activities osophist Vol. 5, No. 3, Adyar, Madras, 1883, and development on this planet in the past two 81) entitled Mahatmas and Chelas. Although thousand years, into the Aquarian Age with its unsigned, it is purported to be the work of the potential for greater brotherhood and altruism. Master Koot Hoomi. It seeks to set right the The crisis and conflict between the progressive misconception the Master is his appearance or forces of Light and the retrogressive forces of persona, and clarifies the real Mahatma oper- Darkness are intensifying, and it is obvious the ates from the perspective of the higher mind outcome is still in the balance. and that when not operating from this elevated However, those who are truly aspiring to the consciousness, he can indeed make mistakes, higher life and advancing in their spiritual as intimated in some of the Mahatma Letters. evolvement are experiencing a quickening in Writes the anonymous author: “When, there- their growth as perhaps never experienced be- fore, people express a desire to ‘see a MA- fore in the history of the world. It is an encour- HATMA,’ they really do not see, or under- aging sign more and more people are being stand what it is they ask for. How can they, by drawn to the spiritual path and embracing the their physical eyes, hope to see, or understand universal values and ideals espoused by the what it is they ask for. How can they, by their Masters, though the raging conflicts present on physical eyes, hope to see that which trans- our globe today may indicate otherwise. The cends that sight? Is it the body—a mere shell urge is on to transform and purify ourselves in or mask—they crave or hunt after? And sup- order to become fitter instruments of our spir- posing they see the body of a MAHATMA, itual Souls. how can they know that behind that mask is By meditating on and studying the Masters and concealed an exalted entity? .... Higher things their teachings, we are opening ourselves up to can be perceived only by a sense pertaining to and tapping into their positive, inspirational these higher things. And whoever therefore vibrations. Thus we are hastening the possibil- wants to see a real MAHATMA, must use his ity of becoming useful mediators for helping to intellectual sight. He must so elevate his Ma-

60 Copyright © The Esoteric Quarterly, 2016. Spring 2016 anchor their ideals and plans for the future evolvement of consciousness on this planet. 3 Ibid., ML 30, 233. The Masters need less advanced souls such as 4 Helena P. Blavatsky, ourselves to act as transmitters in their great (1888; reprint; Pasadena, CA: Theosophical work of precipitating these ideas effectively University Press, 1974). into the public consciousness. 5 The Shû King is the most ancient of the Chi- nese classical books, and contains historical Rather than the celebrities we all like to honor, documents of various kinds, relating to the pe- these Masters constitute for spiritual aspirants riod from about BC 2357-627. The text is and seekers, the true spiritual heroes. Thoughts available online at: are energy, as we all well know, and what we http://oll.libertyfund.org.pages/ancient-chi concentrate on we ultimately become. Thus by nese-historical-documents-shu-king. focusing and reflecting on these advanced wise 6 Kanjur and Tanjur texts form the two parts of beings, we are helping not only ourselves to the Buddhist Cannon. Kanjur is the traditional become that reality, but we are also assisting in compilation of the Buddha’s teaching. Tanjur the elevation of human consciousness, world- contains commentaries and related texts by wide. Buddhist masters. 7 Alice A. Bailey, Letters on Occult Meditation Conclusion (1922; reprint; New York: Lucis Trust, 1950), 250. his article has attempted to answer some 8 A. Trevor Barker, The Mahatma Letters T key questions with regard to the Masters to A.P. Sinnett, Second Edition, ML 2., 6. and has tended to focus especially on those 9 Ibid. who were directly connected with the unfold- 10 Alice A. Bailey, The Rays and Initiations ment of the theosophical movement in the late (1960: reprint: Lucis Trust, 1970), 142. nineteenth century. It has been written to invite 11 G. de Purucker, The Masters and the Path of greater interest but also to instill a more bal- Occultism (Pasadena, CA: Theosophical Uni- versity Press, 1988), 9. anced and realistic view of these advanced 12 souls, which acknowledges their humanity and Helena P. Blavatsky, The Voice of Silence (Pasadena, CA: Theosophical University humor. However, let it be clarified that since Press, 1957). the days of H.P. Blavatsky, many exponents of 13 Ibid., 47-48. the Ageless Wisdom, for example, Annie Bes- 14 A. Trevor Barker, The Mahatma Letters, ML ant, Alice A. Bailey, Nicholas and Helena 24B, 184. Roerich, and , have received 15 Ibid., ML 54, 314. inspiration and direct contact not only with the 16 Ibid., ML 28, 210. Masters Koot Hoomi and Morya but also with 17 Ibid., ML 8, 32. 18 others. A further article would be needed to Ibid. 19 address fully these later valid experiences. Annie Besant, Esoteric Christianity (1901; reprint; Wheaton, IL: Theosophical Publishing Note: If you wish to have more in-depth an- House, 2006). swers to the questions posed in this article, 20 Geoffrey A. Barborka, The Mahatmas and please refer to my compilation “Insights from Their Letters (Adyar, India: The Theosophical Publishing House, A 1973). the Masters” due to be published and released 21 this Summer in the United Kingdom. Ibid., 236 - 237. 22 Alice A. Bailey, Initiation Human and Solar (1922; reprint; New York: Lucis Trust, 1951), 55. 1 For online access to the Mahatma Letters, 23 A. Trevor Barker, The Mahatma Letters to see for example: A.P. Sinnett, ML 125, 453 - 454. http://blavatskyarchives.com/theosophypdfs/ 24 Geoffrey A. Barborka, The Mahatmas and mahatma_letters_to_A_P_Sinnett.pdf. Their Letters, 256 - 257). (last accessed March 1, 2016).

2 A. Trevor Barker, The Mahatma Letters to A.P. Sinnett, Second Edition (Pasadena, CA: Theosophical University Press 1992), 219.

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