Письмо №74

Письмо №74 (ML-30)

Махатма К.Х. - А.П. Синнетт/А.О. Хьюм

Август, 1882

Страниц - 26.

English

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this and other visions, he alone knows and even I will never interfere in his ways of training, however distasteful they may be to me personally. The "Old Lady" since you ask me, will of course know nothing. But you must know that since she went to Baroda, she has a worse opinion of Fernthan even yourself. She learned there certain things of him and of Brookes, and heard others from the latter, he being as you know the Baroda Mejnoor of Fern's. She is a woman though she be an Upa-si-ka (female disciple) and except on occult matters can hardly hold her tongue. I believe we had enough of this. Whatever has or will yet happen it will affect but Fern — no one else.

I hear of the projected grand theosophical Conversazione — and if, at that time you are still theosophists, of course it is better that it should be in your house. And now, I would like to say to you a few parting words. Notwithstanding the painful knowledge I have of your chief and almost one defect — one that you have yourself confessed to in your letter to me, I wish you to believe me, my dearest Brother, when I say that my regard and respect for you in all other things is great and very sincere. Nor, am I likely to forget, whatever happens, that for many months past, without expecting or asking for any reward or advantage for yourself you have worked

Mejnoor refers to Zanoni's teacher, in Edward Bulwer-Lytton's novel.

Conversazione, from the Italian, means "a meeting for conversation especially about art, literature, or science."

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and toiled, day after day, for the good of the Society and of humanity at large in the only hope of doing good. And, I pray you, good Brother, not to regard as "reproaches" any simple remarks of mine. If, I have argued with you, it was because I was forced to do so, since the Chohan regarded them (your suggestions) as something quite unprecedented; claims, in his position, not to be listened to for one moment. Though you may now regard the arguments directed against you in the light of "undeserved reproaches," yet you may recognise some day, that you were really "wanting unreasonable concessions." The fact that, your pressing proposals, that you — (not anyone else) — should, if possible be allowed to acquire some phenomenal gift, which would be used in convincing others, — though it may be accepted as standing simply, in its dead letter sense "as a suggestion for (my) consideration" and that it, "in no way constituted a claim" — yet for anyone who could read beneath the surface of the lines, it appeared as a definite claim, indeed. I have all your letters, and there is hardly one that does not breathe the spirit of a determined claim, a deserved request, i.e., a demand of that which is due and the rejection of which gives you a right to feel yourself wronged. I doubt not, that such was not

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your intention in penning them. But such was your secret thought and that innermost feeling was always detected by the Chohan, whose name you several times used, and who took note of it. You undervalue what you got so far on the ground of inconsistency and incompleteness? I have asked you: take notes of the former, beginning with the inconsistencies — as you regard them — in our first arguments pro and con the existence of God and ending with the supposed contradictions in respect to "accidents" and "suicides." Send then to me and I will prove to you that there is not one for him who knows well the whole doctrine. It is strange to accuse one, in the full possession of his brains that on Wednesday he wrote one thing, and on Saturday or Sunday next had all forgotten about it and contradicted himself point blank! I do not think even our H.P.B. with her ridiculously impaired memory could be guilty of such a complete oblivion. In your opinion "it is not worth while to be working merely for the second class minds," and you propose following out the line of such an argument, either to get all, or leave of the work entirely if you cannot get out immediately "a scheme of philosophy, which will bear the scrutiny and criticism of such men as Herbert Spencer." To this I reply that you sin against the multitudes.

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It is not among the Herbert Spencers and Darwins or the John Stuart Mills that the millions of Spiritualists now going intellectually to the dogs are to be found, but it is they who form the majority of the "second class minds." If you had but patience, you would have received all that you would like to get out of our speculative philosophy — meaning by "speculative" that it would have to remain such, of course, to all but adepts. But really, my dear brother you are not overloaded with that virtue. However I still fail to see, why you should be disheartened with the situation.

Whatever happens, I hope you may not resent the friendly truths you have heard from us. Why should you? Would you resent the voice of your conscience whispering to you that you are at times unreasonably impatient, and not at all as forbearing as you yourself should like to be? True, you have been labouring for the cause without remission for many months and in many directions; but you must not think that because we have never shown any knowledge of what you have been doing, nor that, because we have never acknowledged or thanked you for it in our letters — that we are either ungrateful for, or ignore purposely or otherwise what you have done, for

John Stuart Mill, (1806-1873), was an English philosopher and political economist.

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it is really not so. For, though no one ought to be expecting thanks, for doing his duty by humanity and the cause of truth, — since, after all, he who labours for others, labours but for himself — nevertheless, my Brother I feel deeply grateful to you for what you have done. I am not very demonstrative by nature but I do hope to prove to you some day, that I am not an ingrate, as you think. And you yourself, though you have been, indeed, forbearing in your letters to me, in not complaining about what you call the flaws and inconsistencies in our letters, yet, you have not carried so far that forbearance, as to leave to time and further explanations the task of deciding whether such flaws were real or only apparently so upon their surface. You have always complained to Sinnett and even, in the beginning, to Fern. If you but consented for five minutes or so to fancy yourself in the position of a native guru and a European chela, you would soon perceive how monstrous must appear any such relations as ours to a native mind; and you would blame no one for disrespect. Now, pray, understand me; I do not complain; but the bare fact of your addressing me as "Master" in your letters — makes me the laughing-stock

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of all our Tchutuktus who know anything of our mutual relations. I would never have mentioned this fact, but that I am in a position to demonstrate to you by enclosing here a letter from Subba Row to myself — full of excuses, and another to H.P.B. — as full of sincere truths, — since they are both chelas, or rather disciples. I hope I am not committing an indiscretion — in the Western sense. You will please return to me both after reading them and noting what they say. This is sent to you in strict confidence and only for your personal instructions. You will perceive therein, how much you English have to undo in India, before you can hope to do anything good in the country. Meanwhile, I must close, reiterating to you once more the assurance of my sincere regards and esteem.

Yours

K. H.

Believe me you are too severe upon and — unjust to Fern.

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