H.P. Blavatsky Collected Writings, Volume 13 Page 364


[The following transcription is copied from a microfilm of pages from the Blavatsky Lodge Minutes Book.—Compiler.]

At a meeting held at Maycot, June 16, 1887, a discussion arose as to the aura and magnetism of any individual. Magnetism, it was stated, is an emanation which arises from all things, the earth, animal and vegetable life; it is a physiological thing and arises from prana; which is the individual life principle. The aura is an individualization of a Universal Life Principle (Jiva) and endures with a man in spite of his periodical changes of state and planes. The aura is the origin of the feeling of sympathy and antipathy; it is a magnetic emanation of prana but in combination with manas and buddhi. In this connection it may be noted that memory is the effect of buddhi upon manas. The process of “psychologizing” is performed by will-power and is effected by and affects the aura. A discussion arose as to the distinction between will and desire. Desire has to do with a man’s success but less than will or karma. Outside the animal kingdom desire ought only to have concern with one of the higher principles. Desire is a Kamic principle, it is Typhonic, a disturbing power and is opposed to will, which latter is an emanation from the seventh and sixth principles. Desire is an energy which ought to be repressed; when repressed the energy is scattered and goes to the universal energy but is not lost. It is got rid of by the man himself when repressed, but if given effect hangs round his neck like a mill-stone in the form of Karma. After death a man exists in Kama-loka encased in the Kama-rupa or bundle of desires which restrains the higher principles from


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passing entirely into Devachan. On his return thence man finds the Karma of unrepressed Desire waiting for him at the threshold. Hence the real punishment of Karma arises from the presence of desires which have to be repressed. This is done by the effort of will; which is not infinite and has a beginning and an end. But will is the manifestation of an eternal law which is appreciable only in its effects and in this place it was said that absolute will is not the same as Kosmic Will. Thus Man as the microcosmos is gifted with freewill; but is limited by the action of other free wills under the law of universal harmony which is Karma. The real function of willpower is to produce harmony between the law and man. Thus the Mahatma being without desire is outside of the sphere of action of Karma; His real condition is in harmony with nature and is Karma and its agent and hence is outside its action. His physical body is however still within its limits of action. Thus the direction of will should be towards realizing one’s aspirations which are Buddhic, when the intellectual fifth principle is nearly merged in buddhi the sixth. These aspirations may be called “glimpses into the eternal.” The lower consciousness mirrors aspirations unconsciously to itself and then itself aspires and is elevated if things are in accord. Such an aspiration would be a tendency towards Theosophy; this instinct if developed becomes a conscious aspiration. A distinction was drawn between obstinancy, firmness and will. Obstinacy results from an obscuration of the reason and may be compared to the two halves of the brain acting in opposition when the work is obstructed. Firmness may be said to result from equilibration of these two. Upon this firmness will is based and starts from this equilibration to work.



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[While the following fragment from the Blavatsky Lodge Minutes Book concerns a meeting on June 2, 1887, it was entered on June 23rd, 1887.—Compiler.]

At a meeting of the Blavatsky Lodge held at Maycot on Thursday, June 2, 1887, the following question was propounded through the President.
Some members of a Group would be glad to know whether by any occult means it would be possible to ameliorate the mental condition of someone who had been insane for eleven years. The supposed cause of the insanity being a shock received when in the somnambulistic state. No personal communication would be possible between the members of the group and that person. Should the mental condition be immutable, could the soul be aided to advance spiritually?
Madame Blavatsky replied that a person awakened suddenly from a somnambulistic trance and becoming afterwards insane, could only be recovered with enormous difficulty. That it was just possible that, by watching for a similar state and repeating the shock, a reversal of the current might take place. That dependent on the age of the person and the Karmic result, reincarnation might have already taken place and in that case no amelioration could be effected. That the body might merely retain its vitality linked to the soul in Devachan that a person so restored was probably not the same person. The following answer was finally sent:
“It is considered that the higher principles have left the patient and that there are no means of effecting any amelioration. The long period of uninterrupted insanity seems to suggest that the body has really been deserted.”

The meeting then adjourned.
Approved, G. K. Finch.
23rd June, 1887.