From my earliest youth - that is, for more than 40 years - the teaching of Helena Petrovna Blavatsky, H.P.B., which I became acquainted with through her books, notebooks and notes, filled my soul and mind with admiration. Her knowledge seemed to me - and I am still convinced of this - truly colossal and comprehensive, and its versatility and depth seemed incredible for a person born in the 19th century - the century of materialism, and not in the time of Pericles.

But a real philosopher, if he wants to find the truth, no matter where it is hidden, should not be captured by his own likes and dislikes, for in this case he is likened to a person looking at the world through rose-colored or black glasses. And therefore, in my article I want to give a generalized statement of the fundamental concepts and theories that HPB left us without commenting on them.

It is very difficult to isolate individual themes in the voluminous and complex works written by her, but we will try to do so.

God

H.P.B. repeatedly mentions that the great mystical ability to perceive what we call God is an inherent property of man. And this ability excludes the very concept of atheism, for, losing the ability to perceive the Divine, a person falls into spiritual numbness, and his human self remains only in a potential state. She also explains how in different, different eras, the mystical perception of God is influenced by the way of life that a particular people leads. And he says that religious conflicts are nothing more than the rotten fruits of human blindness and error, for even the little original knowledge contained in the so-called Holy Scriptures does not contradict each other. Thus, desert dwellers imagine hell to be hot, while those living in the polar regions imagine hell to be dark and icy.

H.P.B. asserts that there is no personal, personified God. Her position is exclusively pantheistic. And no one has the right, she believes, to claim the role of God’s representative on earth. Moreover, each person, as he opens up to the spiritual, becomes more and more involved in this Divine Essence and therefore feels its Presence. God, called “That,” whose name is ineffable, unknowable by human reason, is a Mystery. Man can only understand what his mind can comprehend, and therefore he has always attributed to God those qualities and attributes that were considered the best in each era and in each particular place. It got to the point that many peoples, having gone to extremes, became convinced that God belongs only to them, that they are the chosen ones, and their enemies are damned - “God”, who is their personal property, destroys their enemies, tramples, drowns or burns .

H.P.B. was opposed to any religious discrimination, because she knew how relative and short-lived any beliefs are. No one has absolute Truth, everyone has only an incomplete, distorted idea of ​​it. H.P.B. rejected any kind of inquisition, be it initiated by Ashoka or Torquemada. She reminded us that our choice of one religion or another is determined by the place of our birth, the era and family traditions. H.P.B. was an opponent of any racism, and especially spiritual racism.

Everything that a person is capable of mystically perceiving is only a rational, definite idea of ​​what we conventionally call “That”. And therefore, in the minds of different peoples of antiquity, similar ideas constantly arose about the existence of “intermediary gods” - countless, usually invisible creatures that control the nature of man and all objects. In this hierarchy, every material form, starting with atoms and ending with galaxies, is “controlled” by some more subtle essence of Nature. In addition, there are Masters of Wisdom through whom Apprenticeship becomes possible.

Cosmogenesis

In her teaching, the “CHAOS + THEOS = COSMOS” scheme, well known in the Platonic West, reappears.

The cosmos, as the Neoplatonist Marcion said, is Macrobios, a huge living being, constantly renewed, like any mineral, plant, animal or person. In this Cosmos, a person in himself has no special significance; he is only one of many transitory phenomena of the physical world.

The dimensions of the Cosmos are incomprehensible to the human mind, but this does not characterize the Cosmos, but rather us as people. Our ability to understand the Cosmos increases or decreases depending on whether astronomical sciences develop or decline. Ultimately, all we know about the Universe is an image that changes over time. Beyond these ideas, which reflect the characteristics of the culture and mentality of a particular period of human history, there are ancient teachings supposedly transmitted to people by the Gods. H.P.B. uses primarily the Tibetan Book of Dzyan. This teaching describes the visible Cosmos as the only thing that we, at our current stage of development, are able to perceive. The cosmos is an extremely complex organism, the forms of matter and energy of which have no limits. Moreover, in addition to “our” Cosmos, there are others, more or less similar to it, but they are inaccessible to our understanding due to the limitations of our mind.

The entire Cosmos and every part of it are born, live, reproduce and die, like any living creature. The cosmos expands and contracts (Pralaya and Manvantara) in the process of cosmic breathing (Kriya), based on the harmony of opposites.

Using educational diagrams of “chains,” “globes,” and “circles,” H.P.B. explains the concept of “Path of Souls”. Ancient traditions teach that souls gradually, over the course of millions of reincarnations, awaken (evolve?) and, moving from planet to planet, each time incarnate in a more perfect body - from the unimaginable darkness of limitless proto-matter to stones, plants, animals, humans, gods and etc. She speaks not only of planets that exist today, but also of those that have long disappeared, collapsed, or have yet to appear. All this relates to the “human line” of evolution, but there are many other “lines” of life in the Cosmos (for example, the “angelic” line, within which the spirits of Nature, or elementals, as well as some types of minerals, plants and animals develop).

As the ancient texts say, the reasons and purposes of the existence of the Cosmos “not even the greatest seer of the highest heavens knows.” This is a Sacrament, a Sacrament of Sacraments. The beginning and end of the Cosmos elude the perception of even those whose consciousness is awakened by initiation and adeptship.

Anthropogenesis

H.P.B. refutes the very fashionable ideas of Darwin in her time, which were so extolled by the followers of this experienced scientist-traveler. It follows ancient teachings about humanity “landing” in a spiritual way from another, then still living planet, which is now called the Moon. Gradually, as the newborn Earth became denser, people acquired a bodily shell. And this is just one stage of a long journey. On the physical Earth in the physical body, man has been developing for more than 18 million years: at first he passed his way as a giant, belonging to the subrace of the Cyclops, with limited intelligence and one eye in the middle of his forehead. But already nine million years ago, man began to resemble modern man, although representatives of some groups were still of gigantic size. A million years ago, the so-called Atlantean civilization reached full bloom, the center of which was located between the Eurasian and American continents on a continent that resembled modern Australia. The Atlanteans stood at an extremely high level of technological progress. They had vimana aircraft that moved through the air using anti-gravity devices and movable “wings”, which were actually jet engines. Their military aircraft, which resembled birds in appearance, launched egg-shaped projectiles that were powerful enough to destroy a million enemy soldiers in an open field. They also used paralyzing rays as weapons. The rulers of Atlantis watched the battles with the help of "magic mirrors", and this makes us remember modern television sets, unknown in the time of H.P.B. (1831–1891).

Geological disasters, caused in particular by the abuse of Marmash energy (perhaps something similar to modern atomic energy), destroyed Atlantis, but its colonies remained in different parts of the globe. The large island with its capital gradually fell apart until it became Poseidonis; The Egyptians told Plato about it, and he described it in Timaeus. Poseidonis, the last fragment of the continent, sank into the waters of the ocean, which was later called the Atlantic, about 11,500 years ago.

Currently living on Earth are representatives of the Third Race, the race of giants - blacks; representatives of the Fourth Race - red-skinned Americans and yellow-skinned Asians descended from the Atlanteans; and the modern masters of the world are representatives of the Fifth Race, or Aryans, a white race settled in Europe, America and Asia.

Nature laws

Using Sanskrit terminology, H.P.B. mentions two basic laws - Dharma and Karma.

Dharma is a universal law that directs everything towards the ultimate goal, towards purpose. This is the path (Sadhana) established by God for everyone. He who tries to avoid the Dharma suffers blows and suffers, but he who acts in accordance with the Dharma does not suffer. Every creature can deviate from its path; in humans, this possibility is due to relative free will. The wheel of reincarnation (Samsara) provides a person with the opportunity to act rightly or wrongly, but any excess of the first or second gives rise to Karma, “Action”, in which cause is inevitably combined with effect. Forgiveness, HPB teaches, is not an act of politeness and nobility, and it has more than just psychological consequences. She does not believe in the remission of sins, but only believes that they can be atone for by merciful deeds.

Since no one is able to either “get rid of” or “pay off” all the accumulated Karma in one incarnation, karmic seeds (skandhas) lead to new incarnations, which follow one after another (with a break in time) until the driving force dries up. the power of Karma. Then Nirvana comes (going beyond the limits of multiplicity), but it is not the true goal, but only a pause on the “Path of Souls”.

All Souls differ in their manifestation in human form, but are the same in essence, regardless of gender or race. Everyone has equal rights - in accordance with their merits, with the level of spiritual development. You can go forward or not along the “Path of Souls” - it depends on the way you think, feel and act. But according to the Dharma program, a certain limit is set for man, and therefore he cannot descend to the level of animals or rise to the level of gods. A human being is always reincarnated only into a human being - of the race and gender that suits him best or is necessary for him to satisfy the thirst for knowledge (Avidya).

As the myth of the dolphin, which was part of the Eleusinian Mysteries, teaches, everything disappears, only to appear again in time. However, in fact, nothing disappears or dies, but only sinks under water and reappears on the surface... cyclically, since in our world everything is cyclical, in the transcendental there is nothing linear, everything meets again in the unity of Fate.

Life after death

From HPB's point of view, man continues to be practically the same, whether he is incarnate or not. He participates in the inevitable cycle of birth, life and death. She did not like to dwell on this topic in detail, but in her years spiritualism flourished, which was very dangerous. According to H.P.B., what visits the medium's body is actually the astral trace or "shell" of the deceased, and sometimes an elemental which assumes the name of the spirit being invoked. And this “shell” or elemental, like a vampire, feeds on the psycho-magnetic fluids of the participants in the experience. In support of many ancient books, including the works of the same Plato, H.P.B. strongly recommended to refuse such sessions. After death, a person plunges into a sudden sleep (to describe the most general case), more or less deep and lasting - this depends on the spiritual development of the person. And then, gradually awakening, the Soul, or Consciousness, is directed either to the world of the living, if it is still drawn there, or to some more subtle plane of existence. The highest spiritual souls go to Devachan, the “Abode of Angels,” where they remain in a state of peace and happiness. The souls of those who did not live by spiritual values ​​and were too attached to earthly things are sent to Kamaloka, the “Place of Desires,” where they suffer the torment of being unable to satisfy their desires. These souls seek contacts with the living and strive to incarnate as soon as possible. The mechanism of reincarnation is reminiscent of the one that Plato reveals in the myth of Er in the final part of the Republic. The difference is only in some details, namely: souls yearning for embodiment rotate, as Neoplatonists write, in the “Belt of Venus”, which encircles our planet in a ring and almost coincides with its magnetic equator (it corresponds to the currently known “Van Alen Belt” ).

As Plato writes, the desire for the dead gives impetus to the sexual desire of those couples who are capable of reproduction. The soul enters the body of the human fetus in the fourth month of uterine development. Gradually, etheric and more subtle elements penetrate a person, causing the life experience of previous incarnations to manifest over the years; The ages of 7, 14 and 21 are especially important.

In the case of natural death, death from old age, human shells also fade away gradually, starting with the physical body, which, by slowing down its vital functions, allows other shells to prepare for departure from this world. H.P.B. does not attach too much importance to this process; on the contrary, he believes that in old age the thirst for the end of the current incarnation intensifies. (Undoubtedly, one can recall many examples that contradict this. But these are consequences of distortions that arise under the pressure of the surrounding world.)

Parapsychological phenomena

H.P.B. I didn’t consider them anything valuable or worthy of attention. Such phenomena, she believed, are inspired and captivated only by those who are unable to comprehend certain truths. She argued that there are no “supernatural” phenomena, since nothing can go beyond the limits of nature, Nature (in European languages, the words “natural” and “natural” have the same root. - Approx. per.). Therefore, she did not believe in miracles and did not consider the ability to cause parapsychological phenomena to be a spiritual quality (although she herself had an amazing ability for such phenomena). She also denied that these miracles themselves had a good or evil nature, and viewed them as simple “mechanisms” that acquire positive or negative meaning depending on the meaning that those who practice them put into them, or on the intentions of those who practice them. who uses them. She did not consider such phenomena to be something exceptional, but rather, potentially characteristic of all people, regardless of their level of spirituality.

We repeat that it is impossible to briefly describe in a magazine article everything achieved by this great philosopher and magician of the 19th century. However, we hope that we have awakened in the reader the interest and desire to study more deeply the topics covered in this article and get to know Helena Petrovna Blavatsky, such an amazing and incomprehensible person.

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Teachings of Blavatsky and the Theosophical Society

Most often, when the term “theosophy” is mentioned, the books of Helena Petrovna Blavatsky, who adopted this name, are considered. At the same time, Blavatsky’s neo-theosophy has nothing to do with early theosophical concepts (Christian mysticism, Gnosticism). By exploring the historical forms of religion, neo-theosophy seeks to unite various faiths through the identity of the esoteric meaning of all religious symbols.

The main provisions of the teaching are set out below, but in a few words it can be expressed as follows: the origin of the world is based on the First Cause or the Absolute. Everything that exists in the Universe, including man, carries within itself a particle of the First Cause. Man has the opportunity to connect with the First Cause. The teachings of Helena Blavatsky are based on Indian philosophy (primarily Buddhism, Hinduism and Brahmanism). There is a certain similarity between the Theosophy of H. P. Blavatsky and the Theosophy of Boehme and Plotinus.

In the works of Helena Blavatsky and other neo-theosophists, the goal was to save the “archaic truths” that are the basis of all religions from distortion, to reveal their common basis, to show man his rightful place in the Universe. .

Also, “Blavatsky’s teaching - theosophy - aimed to prove that Nature is not a “random combination of atoms”, and to show man his rightful place in the scheme of the Universe; to save archaic truths, which are the basis of all religions, from corruption; to reveal to some extent the basic unity from which they all originate; to show that the hidden side of Nature has never before been accessible to the science of modern civilization. The doctrine denied the existence of an anthropomorphic creator god and affirmed faith in the Universal Divine Principle - the Absolute, the belief that the Universe unfolds itself, from its own Essence, without being created. Blavatsky considered the most important things for Theosophy to be the purification of souls, the alleviation of suffering, moral ideals, and adherence to the principle of the Brotherhood of Humanity. Blavatsky did not call herself the creator of the system, but only a conductor of the Higher Powers, the keeper of the secret knowledge of the Teachers, the Mahatmas, from whom she received all the theosophical truths.”

Some researchers attribute the teachings of Helena Blavatsky to religious philosophy, others to mystical philosophy, others to esoteric teachings, and others to cosmism.

Fundamentals of Theosophy of Blavatsky and followers

Origin of the Universe

The starting point of the Universe is the “Unknowable”, the ineffable Absolute, the Impersonal Principle, thanks to which everything became. In the sense of the Universal Principle, the Absolute means abstraction. Therefore, the term Absoluteness is more applicable to that which has neither attributes nor limitations, and cannot have them.

The highest triad consists of the Unmanifest Logos, Potential Wisdom and the Universal Thought Base, or the eternal thought imprinted on substance or spirit-matter in eternity. A thought that becomes active at the beginning of each new cycle of life.

The descent into the world of divine energies takes place through the sphere of the Manifested Logos, then through the planes: spiritual, mental, astral and material.

Human

Man is a reflection of the manifested Absolute (microcosm), and his true inner “I” is eternal and one with the Divine “I” of the Universe.

The Doctrine of Reincarnation

“The evolution of man takes place through numerous incarnations, in which he gains experience, knowledge and through self-sacrificing life, serving people, becomes an active participant in divine transformation and construction on Earth and in the Universe.<…>The epistemological doctrine of Theosophy is based on the teachings of karma, reincarnation, the law of sacrifice and the ascent of man to his true “I”, and concluded in the highest Trinity “Atma-Buddhi-Manas”. A person who has embarked on the path of self-improvement and comprehension of Divine Wisdom encounters many obstacles and dangers: only a pure, fiery heart is able to withstand the onslaught of the elements and withstand the influence of lower desires, passions, and thoughts.”

The law of karma is the law of causes

In Blavatsky's theosophy, the law of karma is viewed from the point of view of harmony and agreement with the laws of nature. Physically, it is action; metaphysically - the law of retribution or the law of cause and effect, moral causation. There is karma of merit and karma of demerit. Karma neither punishes nor rewards. It is simply a universal law, infallibly and blindly guiding all other laws producing definite results along the lines of their respective causalities.

Karma is that spiritual grain that alone survives death and is preserved during reincarnation. This means that after each Personality nothing remains except the causes generated by it. They cannot be removed from the universe until they are replaced by their rightful effects and these causes follow the reincarnated ego until harmony between causes and effects is completely established.

The law of karma is eternal and unchanging. This harmony in the world of matter is as absolute as it is in the world of spirit. It follows from this that it is not karma that rewards or punishes us, but we ourselves reward or punish ourselves, depending on whether we work together with nature, being in harmony with its laws, or violate them.

W. K. Judge explains the mechanism of karma using the example of a child born hunchbacked, short, with his head between his shoulders, with long arms and short legs. This was due to his karma, the result of his thoughts and actions in a previous life: he cursed, persecuted or otherwise wronged the cripple with such consistency or cruelty that the sight of the cripple was imprinted on his immortal mind. And in proportion to the intensity of his thoughts will be the intensity and depth of the imprint. This is quite analogous to the exposure used in photography, where, depending on the length of exposure, the image on the photographic plate may be pale or dark. Thus, the one who thought and acted - the Ego - when reborn, carries this imprint. And if the family to which he is attracted by birth has similar tendencies in its ancestral stream, the mental picture will lead to the newly formed astral body being deformed by electrical and magnetic osmosis through the mother of the child. And since all beings on earth are inextricably linked, an ugly child is also the karma of his parents, the exact consequence of their similar thoughts and actions in other lives. There is complete justice in this, which no other theory can imagine.

Politics of the Theosophical Society

Asking. In the time of Ammonius there were several ancient great religions, and in Egypt and Palestine alone there were many sects. How could he reconcile them?

Theosophist. Doing what we're trying to do again now. The Neoplatonists formed a large group and belonged to various religious philosophies; so are our Theosophists. In those days the Jew Aristobulus argued that Aristotle's ethics represented the esoteric teachings of the Law of Moses; Philo the Jew tried to reconcile the Pentateuch with Pythagorean and Platonic philosophy; and Joseph proved that the Essenes of Carmel were only followers of the Egyptian therapists (healers) and simply copied them. It's the same these days. We can show the path of origin of every Christian denomination, every, even the smallest, sect. The latter are twigs or shoots grown on larger branches; but the shoots and branches originate from the same trunk - the RELIGION OF WISDOM. To prove this was the goal of Ammonius, who tried to convince pagans and Christians, Jews and idolaters to put aside their disputes and struggles, remembering only that they possess the same truth, only dressed in different clothes, and that they are all children of the same mother . This is also the goal of Theosophy.

Theosophist. Almost countless well-known authors. Mosheim, one of them, says:

“Ammonia taught that the religion of the people went hand in hand with philosophy and with it shared the fate of being gradually distorted and obscured by simple human vanity, prejudices and lies; that therefore it must be restored to its original purity by removing these impurities and explaining it on philosophical principles; and all that Christ intended to do was to restore the wisdom of the ancients and restore it to its primitive integrity, to reduce to certain limits the everywhere prevailing power of prejudice, and partly to correct, and partly to eradicate, the various errors which had penetrated into the various popular religions.”

This again is exactly what modern Theosophists say. But while the great philalethe was supported by two Fathers of the Church, Clement and Athenagoras, all the learned rabbis of the Synagogue, the Academy and the "grove", helping him in his policies, and while he taught a common doctrine for everyone, we, the continuers of his line , we do not receive any recognition, but on the contrary, we are subjected to insults and persecution. Thus, it turns out that 1500 years ago people were more tolerant than they are now in this enlightened country.

Also called analogetics. As Professor A. Wilder (a member of the Theosophical Society) explained in his Eclectic Philosophy, they were so called because of the practice of interpreting all sacred legends and stories, myths and mysteries, on the principle of analogy and correspondence: so that the events narrated as about what happened in the external world were considered as expressing the actions and experiences of the human soul. They were also called Neoplatonists. Although Theosophy, or the eclectic theosophical system, is usually assigned to the third century, yet, if Diogenes Laertius can be trusted, its source is much older, since he attributed this system to the Egyptian priest Pot-Amun, who lived in the early period of the Ptolemaic dynasty. The same author informs us that the name is Coptic and denotes that which is sacred to Amun, the god of wisdom. Theosophy is the equivalent of Brahma Vidya, divine knowledge.

Eclectic theosophy was divided into three components: 1) Belief in one absolute, incomprehensible and supreme Deity or infinite essence, the root of all nature and everything that exists - visible and invisible. 2) Belief in the eternal immortal nature of man, which, due to the fact that it is a radiation of the Universal Soul, is consubstantial with it. 3) Theurgy, "divine work", or doing the work of the gods; from qeoi, “gods,” and ergein, “work.” This term is very old, but since it belongs to the vocabulary of the mysteries, it was not in common use. There was a mystical belief - practically proven by initiated adepts and priests - that by becoming as pure as incorporeal beings - that is, by returning to the original purity of nature - man could induce the gods to impart to him knowledge of divine secrets, and sometimes even make them visible - subjectively or objectively. This was the highest aspect of what is now called Spiritualism; but, due to its abuse and misunderstanding among the people, it began to be considered by some as necromancy and was generally prohibited. The distorted practice of Iamblichus theurgy still persists in the ceremonial magic of some modern Kabalists. Modern Theosophy shuns both of these types of magic and "necromancy", and rejects them as very dangerous. True divine theurgy requires an almost superhuman purity and holiness of life; otherwise it degenerates into mediumship or black magic. The immediate disciples of Ammonius Sacca, who were called theodidaktos, “taught by God,” such as Plotinus and his follower Porphyry, initially rejected theurgy, but then reconciled with it thanks to Iamblichus, who wrote a work dedicated to this phenomenon, entitled “Mysteries,” under his own name teacher, the famous Egyptian priest Abammon. Ammonius Sakkus was the son of Christian parents, and since he was repulsed by dogmatic Christianity from childhood, he became a Neoplatonist. They say that, like Jacob Boehme and other great seers and mystics, divine wisdom was revealed to him in dreams and visions. Hence his name - Theodidaktos. He decided to reconcile all religious systems, and by showing their common source, to establish one universal creed based on ethics. His life was so impeccable and pure, and his teaching so deep and extensive, that several church fathers became his secret disciples. Clement of Alexandria had a very high opinion of him. Plotinus, “Saint John” of Ammonius, was also respected and revered by all, a man of the deepest learning and decency. At the age of 39, he accompanied the Roman Emperor Gordian and his army on a campaign to the East to receive instructions from the sages of Bactria and India. He had a school of philosophy in Rome. His student Porfiry, whose real name was Malek (Hellenized Jew), collected all the works of his Teacher. He was himself a great writer and gave an allegorical interpretation to some parts of Homer's writings. The system of meditation that the Philaletes resorted to was ecstatic, akin to the practice of Indian yoga. What is known about the Eclectic School we owe to Origen, Longinus and Plotinus, direct students of Ammonius. (See “Eclectic Philosophy” by A. Wilder).

The theory of races in the teachings of Helena Blavatsky

The works of Helena Petrovna Blavatsky, which represent a loosely structured body of vast amounts of esoteric knowledge, contain the doctrine of race, which many researchers consider responsible for the development and strengthening of fascist ideology. How true is this? Blavatsky today seems a little old-fashioned compared to the radical mystics of the 20th century. Her ideas are completely in line with classical theosophy and relate, rather, to the “good old” 19th century with its belief in hidden spirituality and the possibility of esoteric human development through slow ascent up the ladder of perfection. These are rather cumbersome and vague theories rather than practices that are characteristic of the modern period.

So, the representative of classical theosophy is reproached with the concept of the evolutionary cycle of races.

Some of its provisions are found in the second volume of The Secret Doctrine, others are scattered throughout numerous articles and other books by Blavatsky.

If we summarize this information, we get the following concept.

Seven races replace one another. The first, the root race of the Earth, consisted of gelatinous amorphous creatures, the second had a “more defined body composition.”

There is currently a fifth root race living on Earth. The spiritual forces of humanity in the course of its evolution were depleted and reached a minimum in the fourth race.

But as long as the fifth race moves towards transformation, they will increase.

The fifth race will move into the sixth, and from the sixth the most worthy will end up in the seventh race.

Some researchers directly say that Blavatsky had an idea about the existence of higher and lower races. Others reproach Blavatsky's idea about the mechanisms of extinction of those races that have degraded.

Blavatsky includes “semi-animals” among such races, including, for example, the aborigines of Australia and Tasmania. Particularly significant in this aspect is the mention of Arabs and Jews, who, according to Blavatsky, fell very low spiritually, although they found improvement in material terms.

It would seem a direct parallel with Nazi teaching on race.

But we will not find in Blavatsky’s works a complete correspondence of the Aryan race with the German people.

The fact is that Blavatsky's writings are very vague. And you can read as much into them as your imagination tells you. Therefore, they were quite suitable for the racial theory of the Nazis, and the occult spirit generously spilled on the pages of her books was fully consistent with the mood of the theorists of the new world order.

This is a collection of comments scattered throughout her various books and articles.

Here you can find the theory of higher and lower races, ideas about cycles, the rise and fall of different peoples, sometimes stated directly, sometimes hidden behind allegory. One way or another, many of Blavatsky’s ideas directly correlate with the theories of German racists who resulted in the formation of the Ahnenerbe, so it makes sense to turn to the original source in order to feel the spirit and letter of the works that inspired the creators of the new myth.

“In our present and so material Fifth Race, the earthly Spirit of the Fourth Race is still strong, but we are approaching the time when the pendulum of evolution will swing its swing definitely upward to bring Humanity on a line parallel with the primitive, Third Root Race in regard to spirituality... The First Race, which was imperfect, that is, was born before the establishment of “balance” (of the sexes) and therefore was destroyed.<…>

They were "destroyed" as a Race, absorbed into their own offspring (by excretion); that is, the asexual Race has incarnated into a (potentially) bisexual Race; and the last one - into androgyne; this one again into a Race divided into two sexes, into the later Third Race.

<…>1. The race that first fell into generation was the dark race (Zalmat-qaqadi), called by them the Adamu or Dark Race, while the Sarku or Light Race remained pure for a long time.

2. In the Age of the Fall, the Babylonians recognized the existence of two main Races, and the Race of the Gods, the Ethereal Twins of the Pitris, preceded these two. This is Sir Rawlinson's opinion. These Races are our Second and Third Races.

3. These seven Gods, each of whom created Man or a group of men, were "Gods imprisoned or incarnate." These Gods were: God Zee; God Zi-ku, Noble Life, Teacher of Purity; God Mir-ku, Noble Crown, "Savior from death of the imprisoned (later) Gods" and creator of "the dark races created by his hand"; God Lizbu, "wise among the Gods"; God Nissi; God Suhhab and Hea, or Sa, is their synthesis, the God of Wisdom and the Abyss, identified with Oann-Dagon in the era of the Fall and called in the collective sense the Demiurge, or Creator.

“All Races have their own cycles, which is a factor for greater differences. For example, the Fourth Race of the Atlanteans was in their Kali Yuga when they were destroyed."

“Humanity has developed in accordance with and in parallel with the four Elements; each new Race was physiologically adapted to receive an additional Element. Our Fifth Race is rapidly approaching the Fifth Element - call it, if you like, the interplanetary ether - which, however, has more to do with psychology than with physics. We humans have been accustomed to live in all climates, whether cold or tropical, but the first two Races had nothing to do with climates, just as they were not subject to any influence of temperature or its changes. And thus, they teach us, people lived until the end of the Third Race, when eternal spring reigned over the entire planet.”

“We have come to an important point regarding the twofold evolution of the human race. The Sons of Wisdom, or Spiritual Dhyanis, became “intelligent” through their contact with Matter, because they had already achieved, during previous cycles of incarnation, that degree of intelligence which enabled them to become independent and self-conscious entities on this plane of Matter. They were born again only due to karmic consequences. They entered into those who were “ready” and became the aforementioned Arhats or Sages mentioned above. This requires explanation.

This does not mean that the Monads entered forms in which other Monads already inhabited. They were "Entities", "Minds" and Conscious Spirits; Beings who sought to become even more conscious by combining with more developed Matter. Their Nature was too pure to be different from the Universal Nature; but their "Ego" or Manas (for they are called Manasaputra, born of Mahat or Brahma) had to pass through earthly human trials in order to become all-knowing and be able to begin the recurrent upward cycle. Monads are not disparate principles, conditional or limited, but they are rays from the one absolute Principle. The passage of one sunbeam after another, through the same hole into a dark room, will not produce two rays, but only a single, intensified ray. Following the course of natural law, man should not become a perfect Septenary Being before the Seventh Race in the Seventh Round. However, he has all these principles latent in him since his birth. Nor is it the destiny of evolutionary law for the Fifth Principle (Manas) to receive its full development before the Fifth Round. All such prematurely developed intelligences (on the spiritual plane) in our Race are abnormal; they are exactly what we called “people of the Fifth Circle.” Even in the coming Seventh Race, at the end of this Fourth Round, while our four lower principles will be fully developed, the principle of Manas will be developed only in proportion. This limitation, however, applies only to spiritual development. The development of reason on the physical plane was achieved during the Fourth Root Race.

Thus, those who were "half ready", those who received only "one spark", constitute the average level of humanity, and they must acquire their intelligence during the evolution of the present Manvantara, after which in the next they will be fully ready to receive the "Sons Wisdom." Then, like those who were not at all ready, the very last Monads, barely developed from their last, transitional and lower animal forms at the conclusion of the Third Round, are mentioned in the Stanza as remaining "narrow-headed." This explains the otherwise inexplicable difference in the degree of intelligence observed even at the present time among the different races of people - savages, Bushmen and Europeans. Those tribes of savages whose mental faculties are very slightly above the level of animals are not unjustly disadvantaged or less “favoured”, as it may seem - nothing of the kind. They are simply those who were later among the arriving human Monads "who were not ready"; which were to develop during the present Round, as well as on the three remaining Spheres - therefore on four different planes of existence - so as to reach the level of the middle class when they reached the Fifth Round. In this regard, one remark may be useful as food for the mind of the student. The monads of the lower representatives of humanity - the "narrow-headed" savages of the South Sea Islands, Africans, Australians - when they were first born as people, did not have Karma to be lived out by them, as was the case with their more gifted, in the sense of mental faculties, brothers. The first ones weave Karma only now; the latter are burdened with past, present and future Karma. In this respect, the miserable savage is happier than the greatest genius of civilized countries.”

“Out of the Dhyani Host, for whom it was their turn to incarnate as the Ego of the immortals, but devoid of intelligence on this plane, the Monads - some “obeyed” (the Law of Evolution) as soon as the people of the Third Race became physiologically and physically ready, that is, when the separation occurred floors They were those first conscious beings who, now adding conscious knowledge and will to their inherent divine purity, "created" through Kriyashakti the semi-divine man who became on Earth the seed of future Adepts. On the other hand, those who jealously guarded their mental freedom - not being shackled even then by any shackles of matter - said: “We can choose... we have wisdom” and thus incarnated much later - with this they prepared for themselves their first karmic punishment. They received bodies much lower (physiologically) than their astral images, for their Images (Chhaya) belonged to the Ancestors of the lowest degree from the Seven Classes. As for those “Sons of Wisdom” who “postponed” their incarnation until the Fourth Race, already tainted (physiologically) by sin and debauchery, these gave birth to a terrible cause, the karmic consequence of which weighs on them to this day. This happened to themselves, and they became the bearers of this seed of iniquity for aeons to come, for the bodies which they were to animate became defiled by their own delay... Esoteric Philosophy teaches a modified polygenesis. For while establishing man's unity of origin in the sense that his Forefathers or "Creators" were all Divine Beings - though of different classes or degrees of perfection in their Hierarchy - it at the same time teaches that men were born in seven different centers of the Mainland. Although all were of the same common origin, nevertheless, for these reasons, their potentiality and mental abilities, external or physical forms and future characteristics were very different. As for their skin color, there is a very graphic allegory in the Linga Purana. The Kumaras - the so-called Rudra Gods - are described as incarnations of Shiva, the Destroyer (of external forms), also called Vamadeva. The latter, as one of the Kumaras, the "Eternal Celibate", the pure Virgin Youth is born from Brahma in every great Manvantara and "becomes four again"; an allusion to the four great divisions of the human Races, as regards color and type - and to their three main differences. Thus, in the twenty-ninth Kalpa - in this case an allusion to the transformation and evolution of the human form, which Shiva constantly destroys and periodically transforms again until the very turning point of the great Manvantara, approximately until the middle of the Fourth (Atlantic) Race - in the twenty-ninth Kalpa, Shiva , as Svetalohita, the Root Kumara, instead of the color of the moon, becomes white; in his next incarnation he is red (in this the exoteric presentation differs from the Esoteric Teaching); in the third - yellow; in the fourth - black.

Thus Esotericism places these seven differences with their four great divisions only among three specific primitive Races - since the First Race is not taken into account by it, as having neither type nor color, and whose form, although colossal, was almost not had objectivity. The evolution of these Races, their formation and development proceeded along parallel lines with the evolution, formation and development of the three geological strata, on which the color of human skin depended, since it was determined by the climates of these zones. The Esoteric Teaching names three great divisions, namely red-yellow, black and brown-white. For example, the Aryan races now vary from dark brown, almost black, red-brown-yellow to the very white-yellow color and yet they all belong to the same group of the Fifth Root Race and are descended from one Ancestor called in Hindu exotericism the collective name is Vaivasvata Manu; the latter, remember, is that Collective Personality, the Sage, who is said to have lived more than 18,000,000 years ago, also 850,000 years ago - at the time of the sinking of the last of the remains of the Great Continent of Atlantis, and who is said to live to this day in his humanity . Pale yellow is the color of the first dense Race, which appeared in the second half of the Third Root Race - after its fall into generation, as has already been explained - bringing with it the final changes. For only during this period did the final transformation take place, giving birth to man as he is now, only in an increased size. This Race gave birth to the Fourth Race; “Shiva” gradually transformed that part of Humanity that had become “black from sin” into the “red-yellow”, whose descendants are now the red-skinned Indians and Mongols, and, finally, into the brown-white races, which now, together with the yellow races, constitute the main the mass of humanity. The allegory in the Linga Purana is curious, revealing a great knowledge of ethnology among the ancients."

“We spoke of the Seven Races, of which five had almost completed their earthly career, and we argued that each Root Race, with its sub-races and countless divisions into families and tribes, was completely different from the previous and subsequent Race.<…>Many centuries have passed since the beginning of the Atlantean race, yet we see the last Atlanteans still mingling with the Aryan element 11,000 years ago.

This shows the enormous length of time in the transition of one race to another following it, although, as far as characters and external types are concerned, the older race loses its distinctive features and takes on new features of the younger race. This is proven by all types of mixed human races. Thus Occult Philosophy teaches that even now, before our eyes, a new race and races are in formation and that it is in America that this transformation will take place, and it has already quietly begun.”

“At the completion of each Root Race, a Cataclysm occurs, through fire or water in turn. Immediately after the "Fall into Generation", the dregs of the third Root Race - those who fell into sensuality, falling away from the teachings of the Divine Masters - were destroyed, after which the Fourth Root Race arose, at the end of which the final Flood occurred."

“The occultists say: humanity is now moving along the downward trajectory of its cycle.

The fifth race's rearguard is slowly crossing the pinnacle of its evolution and will soon find itself past the turning point. And since the descent always goes faster than the ascent, people of the newly arriving (sixth) race are already beginning to appear.

Such children, now perceived by official science exclusively as freaks, are simply pioneers of this race. In some of the ancient books of Asia there is a prophecy expressed in the following expressions, the meaning of which we may make clear by adding a few words in parentheses.

“Thus, from the above, we learn that the signs of a race succeeding ours are darker skin, a shortened period of childhood and old age, or, in other words, growth and development, which in our age seem very surprising (to the uninitiated).”

“Occult science knows only three completely distinct main races, the evolution, formation and development of which proceeded pari passu and in parallel with the evolution, formation and development of the three geological layers: these are the black, red-yellow and brown-white races.”

“Humanity is clearly divided into divinely inspired men and inferior beings. The difference in mental capacity between the Aryan and other civilized peoples and such savages as the South Sea Islanders is inexplicable by any other reason. No amount of culture, no number of generations brought up in the midst of civilization, could raise such human specimens as the Bushmen and Veddhas of Ceylon and some tribes of Africa to the mental level on which the Aryans, Semites and the so-called Turanians stand. "The 'Sacred Spark' is absent from them, and they alone are now the only inferior races on this Planet, and fortunately - thanks to the wise balance of Nature, which is constantly working in this direction - they are quickly dying out."

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Years of wanderings.

The next period of H.P. Blavatsky’s life has not been described in exact chronological order by anyone, since she herself did not keep diaries, and none of her relatives were nearby who could talk about her.
N.A. Fadeeva wrote that only the father knew where his daughter was and periodically sent her money.

It is known that in Cairo H. P. Blavatsky met an American Alberta Rawson(later - Doctor of Theology and Doctor of Law in Oxford). Blavatsky told him about her participation in work that would one day serve to liberate human thought.
Rawson noted: “Her attitude towards her mission was highly impersonal, for she often repeated: “This is not my work, but that of the one who sent me.”

German for some god? Posing as a new Christ? (She didn’t know her future “Teacher” then).

After leaving the Middle East, Blavatsky, together with her father, as she herself reported, went on a trip to Europe. It is known that at this time she took piano lessons from Ignaz Moscheles, a famous composer and virtuoso pianist, and later, earning a living, gave several concerts in England and other countries.

Theosophists also consider Koot Hoomi to be one of the members of the Spiritual Hierarchy, which oversees the development of the human race of this planet to a higher level of consciousness.

According to Theosophy, Koot Hoomi belongs to a group of highly developed people known as Great White Brotherhood . Also known as Mahatma .

Some experts point out that the name Kuthumi is not the personal name of the Teacher, but comes from the name of the Tibetan Buddhism sect Kuthumpa. Perhaps his real name is Nishi Kanta Chattopadhyaya, since it was under this name that he (if it was him) studied at at least one European university (which one?).

After leaving England, H. P. Blavatsky went to Canada, then in Mexico, Central and South America, and from there headed to India, where she arrived in 1852. Elena Petrovna recalled that “I stayed there for about two years, traveling and receiving money every month - having no idea from whom (oh!); and conscientiously followed the route that was shown to me. I received letters from this Indian, but nothing I haven’t seen him once in these two years.”

Somehow not very believable. Especially about money from an unknown sender.

Before leaving India, she tried to enter through Nepal V Tibet, but the intervention of the British representative upset her plans.

From India H. P. Blavatsky returned to London, where, as V.P. Zhelikhovskaya reports, “having gained fame for her musical talent, ... she was a member of the philharmonic society.” Here, in London, as Elena Petrovna herself stated, she once again met her Teacher.

After this meeting she went to NY. There she renewed her acquaintance with A. Rawson.
From New York Blavatsky first went to Chicago,... and then - to the Far West and through the Rocky Mountains with caravans of settlers, until finally she stopped for a while in San Francisco.

From America in 1855 or 1856 Blavatsky sailed through Pacific Ocean to the Far East. Through Japan And Singapore reached Kolkata.

E. P. Blavatsky’s memoirs about her stay in India in 1856 were published in the book “From the Caves and Wilds of Hindustan,” in the writing of which Blavatsky showed great literary talent.
The book is compiled from essays she wrote between 1879 and 1886 under the pseudonym " Radda Bai" and first appeared in the Russian newspaper "Moskovskie Vedomosti".In 1892, this book was partially, and in 1975 completely translated into English.

From India via Kashmir Blavatsky tried for the second time to get into Tibet, but received instructions from her Master and sailed from Madras on a Dutch ship to Java(Indonesia). She then returned to Europe.

H. P. Blavatsky spent several months in France And Germany and then headed to... Pskov to relatives, where she arrived on Christmas night at the end of 1858. As Zhelikhovskaya reports, Blavatsky returned from her wanderings “as a person gifted with exceptional properties and powers that amazed everyone around her.” In Russia, H. P. Blavatsky arranged spiritualist sessions.

In May 1859, the family moved to the village of Rugodevo, where H. P. Blavatsky lived for almost a year. Her stay there ended with a severe illness, after recovering from which, in the spring of 1860, she and her sister went to Caucasus to visit my grandparents. As V.P. Zhelikhovskaya reports, on the way to the Caucasus, in Zadonsk H. P. Blavatsky met with the former Exarch of Georgia Isidore, who later became metropolitan Kievsky, and then Novgorod, St. Petersburg And Finnish, from whom she received a blessing.

From Russia Blavatsky went on a journey again. Although the further route has not been reliably established, except Persia, Syria, Lebanon And Palestine(Jerusalem), in all likelihood, she visited Egypt, Greece and Italy more than once.

In 1867, she traveled for several months Hungary And Balkans, visited Venice And Florence.

According to the biography of HPB compiled by N. Fodor, she, disguised as a man, took part in the Battle of Mentana on November 3, 1867 on the side of the Garibaldians. Her left arm was twice broken in the battle by saber blows, in addition, she received two severe bullet wounds in her right shoulder and leg. At first she was considered killed, but was later picked up on the battlefield. Blavatsky told Olcott that she was a volunteer in Mentana along with other European women.

The authenticity of the latest story raises great doubts among the author of this site.

At the beginning of 1868, having recovered from her wounds, H. P. Blavatsky again arrived in Florence. Then she went through Northern Italy and the Balkans, and from there to Constantinople and further in India And Tibet.

In Tibet, H. P. Blavatsky studied in a monastery for several years Tashilumpo and knew well Panchen Lama VIII Tenpai Wangchuga.
These days, this monastery looks almost the same as it did 150 years ago:

Photo source: http://foto.rambler.ru/users/tyapnitsa/albums/50399145/

Blavatsky, as biographers note, spent the last period of her stay in Tibet in the house of her Teacher K.H. and with its help I gained access to several lamaistic monasteries that no European had ever visited before. It was during this stay in Tibet that H. P. Blavatsky began to study the texts that were included in one of her main works - " Voice of Silence".

After almost three years of stay in Tibet, H. P. Blavatsky set off on a trip to the Middle East. Was on Cyprus and in Greece.

In 1871, while traveling from the port of Piraeus to Egypt on the steamship Eunomia, a powder magazine exploded and the ship was destroyed. 30 passengers died. Blavatsky escaped injury, but was left without luggage and money.

In 1871 Blavatsky arrived in Cairo, where she organized Spiritualist Society (Societe Spirite) for the research and study of psychic phenomena. The company soon found itself at the center of a financial scandal (that's it!) and was dissolved.

After leaving Cairo, Blavatsky through Syria, Palestine And Constantinople in July 1872 she reached Odessa and spent nine months there.

From Odessa in April 1873, H. P. Blavatsky went to Bucharest, and then in Paris, where she was staying with her cousin Nikolai Gan. At the end of June of the same year I took a ticket to New York.

G.S. Olcott(future colleague) and Countess K.Wachtmaster It is reported that Blavatsky, seeing a poor woman with two children who could not pay the fare, exchanged her first-class ticket for four third-class tickets and set off on a two-week voyage across the ocean in third class.