The Mahatma Letters to A. P. Sinnett from the Mahatmas M. & K. H.
The Mahatma Letters · Las cartas de los Mahatmas a A. P. Sinnett
Source entries are currently shown in Spanish; English-first entries arrive with the next cataloguing pass.
El volumen reúne la correspondencia que A. P. Sinnett recibió en la India entre 1880 y 1884, y su portada declara de una vez las dos cosas que hay que separar al leerlo: quién habla en las cartas y quién hizo el libro. Imprime «To A. P. S I N N E T T f r o m T H E M A H A T M A S M. & K. H. Transcribed, Compiled, and with an Introduction by A. T. B A R K E R Facsimile Edition THEOSOPHICAL UNIVERSITY PRESS PASADENA, CALIFORNIA» «Mahatma Letters — a A. P. Sinnett (facsímil de la 2.ª ed. de 1926) · p. 3».
El prefacio del compilador describe el armado. «It will be seen, if reference is made to the “ Contents ” that the letters have been arranged in 7 Sections and an Appendix.» «Mahatma Letters — a A. P. Sinnett (facsímil de la 2.ª ed. de 1926) · p. 5». Las siete secciones llevan solo cartas de los Mahatmas; el apéndice añade otras manos: «The former contain nothing but Mahatma letters, while in the latter some letters have been added from three pupils of The Mahatmas M. and K . H. —: H. P. Blavatsky, T. Subba Row, and Damodar K. Mavalankar, not only for their intrinsic merit, but because they help to make clear questions arising in the main part of the book which would otherwise be left obscure.» «Mahatma Letters — a A. P. Sinnett (facsímil de la 2.ª ed. de 1926) · p. 5». Y fija dos reglas de lectura que valen para toda cita de esta ficha: «Each letter has been transcribed direct from the original. 2. Every letter was written to A. P. Sinnett.» «Mahatma Letters — a A. P. Sinnett (facsímil de la 2.ª ed. de 1926) · p. 5».
La introducción de Barker sitúa la procedencia que el volumen declara: «It is well known, among- students of Theosophy and Occultism, that the philosophical doctrines and ethics which were given to the world through the Theosophical Society during the 16 years immediately following its foundation in 1875, emanated from certain Eastern Teachers said to belong to an Occult Brotherhood living in the trans-Himalayan fastnesses of Tibet.» «Mahatma Letters — a A. P. Sinnett (facsímil de la 2.ª ed. de 1926) · p. 10». Y fecha la correspondencia: «During the course of this correspondence which extended over the years 1880 to 1884 Mr. Sinnett received many letters from The Mahatmas M. and K . H., the Teachers in question, and it is these original communications which are published in the present volume under the title of “ The Mahatma Letters. ”» «Mahatma Letters — a A. P. Sinnett (facsímil de la 2.ª ed. de 1926) · p. 10».
Las cartas hablan en primera persona y su firmante es el dato. El que firma «Koot’ Hoomi Lal Singh» cierra la Carta IV con la fórmula que el volumen hace suya en la solapa: «Humanity in the mass has a paramount claim upon us, as I try to explain in my letter to Mr. Hume, which you had better ask the loan of. It is the only secure foundation for universal morality. If it be a dream, it is at least a noble one for mankind: and it is the aspiration of the true adept.» «Mahatma Letters — a A. P. Sinnett (facsímil de la 2.ª ed. de 1926) · p. 58».
La cuestión de quién escribió materialmente las cartas la plantea el propio compilador, y no aquí: en un artículo de 1938 que la edición reimprime al final. Barker dice que la responde con lo que dijeron los interesados —«The only satisfactory way of answering these very important questions is to see what H. P. B. and the Masters themselves had to say upon the subject.» «Mahatma Letters — a A. P. Sinnett (facsímil de la 2.ª ed. de 1926) · p. 536»—, sostiene que «As a matter of fact the Mahatmas M. and K. H. did not use their high intelligence to supervise the whole process of transmitting quite a number of these letters.» «Mahatma Letters — a A. P. Sinnett (facsímil de la 2.ª ed. de 1926) · p. 536» y se retracta de una frase de su propia introducción: «In conclusion if it is contended that it would have been better if I had not stated in the Introduction that the letters were written by the Masters in their own hands, I agree.» «Mahatma Letters — a A. P. Sinnett (facsímil de la 2.ª ed. de 1926) · p. 538». La ficha consigna las dos declaraciones y no arbitra entre ellas.
1350 claims · 1 source · 2 attributions
Attribution
recorded, never asserted«Mahatma Letters — a A. P. Sinnett (facsímil de la 2.ª ed. de 1926) · pp. 3, 58»
«Mahatma Letters — a A. P. Sinnett (facsímil de la 2.ª ed. de 1926) · pp. 3, 485»
The chain of the work
the processed witness, in emeraldClaims
1350 entries — the work's own voice, with its passage«Received Simla about October 15th, 1880. Esteemed Brother and Friend,» — la nota de recepción de puño de Sinnett que encabeza la Carta I, firmada por K. H., y su fórmula de tratamiento.
«Precisely because the test of the London newspaper would close the mouths of the skeptics—it is unthinkable.» — Carta I, de K. H.: rechaza de plano la prueba en un periódico londinense que Sinnett le había propuesto.
«See it in what light you will—the world is yet in its first stage of disenthralment if not development, hence—unprepared.» — y la razón que da: el mundo está en la primera fase de su liberación y no está preparado. Carta I, K. H.
«Very true, we work by natural not supernatural means and laws.» — la fórmula con que K. H. sitúa su propia práctica en la Carta I: medios y leyes naturales, no sobrenaturales.
«But, as on the one hand Science would find itself unable (in its present state) to account for the wonders given in its name, and on the other the ignorant masses would still be left to view the phenomenon in the light of a miracle; everyone who would thus be made a witness to the occurrence would be thrown off his balance and the results would be deplorable.» — y el doble efecto que teme: la ciencia no podría dar cuenta del prodigio y la masa lo vería como milagro. Carta I, K. H.
«Believe me, it would be so—especially for yourself who originated the idea, and the devoted woman who so foolishly rushes into the wide open door leading to notoriety.» — K. H. señala en la Carta I a quién dañaría la prueba pública: al propio Sinnett y a la mujer —Blavatsky— que se lanza a la notoriedad.
«This door, though opened by so friendly a hand as yours, would prove very soon a trap—and a fatal one indeed for her.» — la imagen con que lo cierra: esa puerta sería una trampa. Carta I, K. H.
«Madmen are they, who, speculating but upon the present, wilfully shut their eyes to the past when made already to remain naturally blind to the future!» — Carta I, K. H.: llama locos a quienes especulan solo sobre el presente y cierran los ojos al pasado.
«Far be it from me, to number you with the latter—therefore will I endeavour to explain.» — y exceptúa expresamente a su corresponsal antes de argumentar. Carta I, K. H.
«Were we to accede to your desires know you really what consequences would follow in the trail of success?» — la pregunta con que K. H. abre su argumento en la Carta I.
«The inexorable shadow which follows all human innovations moves on, yet few are they, who are ever conscious of its approach and dangers.» — la sombra inexorable que, según la Carta I de K. H., sigue a toda innovación humana.
«What are then to expect they, who would offer the world an innovation which, owing to human ignorance, if believed in, will surely be attributed to» — y a qué se expondría, según K. H., quien ofreciera esa innovación al mundo: la frase sigue en la plana siguiente. Carta I.
«those dark agencies the two-thirds of humanity believe in and dread as yet?» — el remate de esa frase de la Carta I de K. H.: a las agencias oscuras en que cree y que teme la mayoría de la humanidad.
«It says that in their turn ignorant prejudice and religious bigotry, bottled up like the wicked Jin of old, and sealed up by the Solomons of science» — la imagen con que la Carta I describe el prejuicio y la beatería religiosa: embotellados como el genio del cuento y sellados por los Salomones de la ciencia. K. H.
«Experimental knowledge does not quite date from 1662, when Bacon, Robert Boyle and the Bishop of Chester transformed under the royal charter their “ Invisible College ” into a Society for the promotion of experimental science.» — K. H. fecha en 1662 la carta real que convirtió el *Invisible College* en sociedad para la promoción de la ciencia experimental, y sostiene que el conocimiento experimental no empieza ahí. Carta I.
«The vril of the “ Coming Race ” was the common property of races now extinct.» — K. H. adjudica el *vril* de la novela de Bulwer-Lytton a razas ya extinguidas. Carta I.
«Your race boasts of having liberated in their century, the genius so long imprisoned in the narrow vase of dogmatism and intolerance—the genius of knowledge, wisdom and freethought.» — y lo que K. H. concede a su corresponsal sobre el siglo de este: haber liberado el genio del conocimiento del dogmatismo. Carta I.
«It depends entirely upon the social and moral conditions of the people in their bearing on these deepest and most mysterious questions which can stir the human mind— the deific powers in man and the possibilities contained in nature.» — la condición de que, según la Carta I de K. H., depende todo: el estado social y moral de un pueblo ante los poderes deíficos en el hombre.
«We doubt not but the men of your science are open to conviction; yet facts must be first demonstrated to them, they must first have become their own property, have proved amenable to their own modes of investigation, before you find them ready to admit them as facts.» — Carta I, de K. H.: concede que los hombres de ciencia son convencibles, pero pone la condición de que los hechos se les expongan por sus propios métodos.
«Your daily remark is, that one cannot be expected to believe unless he becomes an eye-witness.» — K. H. recoge en la Carta I la objeción constante de su corresponsal: sin ser testigo ocular no se cree.
«It may be an easy matter to increase the original number of believers at Simla to hundreds and thousands.» — y concede que multiplicar creyentes en Simla sería fácil. Carta I, K. H.
«so that the most essential quality of an hypothesis is not that it should be true but only plausible—in their opinion.» — el juicio que K. H. hace en la Carta I del criterio científico de su tiempo: a una hipótesis se le pide plausibilidad, no verdad.
«And, without a thorough knowledge of Akas, its combinations and properties, how can Science hope to account for such phenomena?» — K. H. introduce Akasa en la Carta I como lo que la ciencia tendría que conocer para dar cuenta de los fenómenos.
«However successful, danger would be growing proportionately with success.» — y el precio del éxito, según la Carta I de K. H.: el peligro crecería en la misma proporción.
«No choice would soon remain but to go on, ever crescendo, or to fall in this endless struggle with prejudice and ignorance killed by your own weapons.» — con su desenlace: no quedaría más opción que seguir en aumento o caer, muerto por las propias armas. Carta I, K. H.
«The enormous learning of the Paracelsi, of the Agrippas and the Deys was ever doubted.» — Carta I, K. H.: pone a Paracelso, Agrippa y Dee entre los sabios de quienes siempre se dudó. La grafía *the Deys* es la del volumen, y la fe de erratas de la plana 581 la enmienda a *De[e]s*.
«And it was the illustrious “ Chancellor of England and of Nature” —Lord Verulam-Bacon—who having won the name of the Father of Inductive Philosophy, permitted himself to speak of such men as the above-named as the “ Alchemicians of the Fantastic» — y opone a ellos a Bacon, padre de la filosofía inductiva, que los llamó alquimistas de la filosofía fantástica. Carta I, K. H.
«but the chronicles of our modern days do not differ very essentially from their predecessors.» — el juicio de K. H. sobre su propia época: las crónicas modernas no difieren en lo esencial de aquellas. Carta I.
«The public safety is only ensured by our keeping secret the terrible weapons which might otherwise be used against it, and which, as you have been told became deadly in the hands of the wicked and selfish.» — la razón que K. H. da en la Carta I para el secreto: las armas terribles se vuelven mortales en manos egoístas.
«I conclude by reminding you that such phenomena as you crave, have ever been reserved as a reward for those who have devoted their lives to serve, the goddess Saraswati—our Aryan Isis.» — y la condición bajo la cual, según la Carta I, se conceden los fenómenos: como recompensa a quienes sirven a Sarasvatī, a la que llama la Isis aria.
«but are as unable to control their consequences which thus become our masters— then only will, both you and he understand why to the uninitiated our acts must seem often unwise, if not actually foolish.» — K. H. explica en la Carta I por qué sus actos parecen insensatos al no iniciado: las causas se crean a voluntad, pero sus consecuencias no se gobiernan.
«One witness of well known character outweighs the evidence of ten strangers; and if, there is anyone in India who is respected for his trustworthiness it is—the Editor of the Pioneer.» — y el peso que atribuye al testimonio de Sinnett como director del *Pioneer*. Carta I, K. H.
«Remember that there was but one hysterical woman alleged to have been present at the pretended ascension, and that the phenomenon has never been corroborated» — K. H. objeta el testimonio de la Ascensión en la Carta I: una sola mujer histérica, y sin corroboración.
«In regard to the production of newly devised and still more startling phenomena demanded of her with our help, as a man well acquainted with the strategy, you must remain satisfied with the reflection that there is little use in acquiring new positions until those that you have already reached are secured, and your Enemies full aware of your right to their possession.» — y la metáfora militar con que aconseja a Sinnett no pedir fenómenos nuevos. Carta I.
«Yet for nearly 2, 000 years countless milliards have pinned their faith upon the testimony of that one woman—and she not over trustworthy.» — K. H. cierra su argumento sobre la Ascensión en la Carta I: dos mil años de fe apoyados en el testimonio de una sola mujer poco fiable.
«If the latter has its dicta so also has the former; and he who would cross the boundary of the unseen world can no more prescribe how he will proceed than the traveller who tries to penetrate to the inner subterranean recesses of L ’Hassa—the blessed, could show the way to his guide.» — Carta II, de K. H.: quien cruza al mundo invisible no puede prescribir su camino, como el viajero no puede indicárselo a su guía camino de Lhasa.
«The mysteries never were, never can be, put within the reach of the general public, not, at least, until that longed for day when our religious philosophy becomes universal.» — y la condición que pone al secreto: los misterios no estarán al alcance del público hasta que su filosofía religiosa sea universal. Carta II, K. H.
«At no time have more than a scarcely appreciable minority of men possessed nature’s secret, though multitudes have witnessed the practical evidences of the possibility of their possession.» — K. H. distingue en la Carta II entre poseer el secreto de la naturaleza —minoría inapreciable— y haber presenciado sus efectos.
«The adept is the rare efflorescence of a generation of enquirers; and to become one, he must obey the inward impulse of his soul irrespective of the prudential considerations of worldly science or sagacity.» — la definición de adepto que da la Carta II de K. H.: la rara floración de una generación de indagadores, que obedece al impulso interior sin atender a la prudencia mundana.
«Your idea would be, as I understand it, to obtain such communications either by letters —as the present one—or by audible words so as to be guided by one of us in the management and principally in the instruction of the society.» — K. H. reformula en la Carta II la propuesta que Sinnett le hizo: cartas o palabras audibles, y guía en la instrucción de la Sociedad.
«He who would lift up high the banner of mysticism and proclaim its reign near at hand, must give the example to others.» — la exigencia que le opone: quien levante la bandera del misticismo tiene que dar él mismo el ejemplo. Carta II, K. H.
«He must be the first to change his modes of life; and, regarding the study of the occult mysteries as the upper step in the ladder of Knowledge must loudly proclaim it such despite exact science and the opposition of society.» — y hasta dónde llega: cambiar de modo de vida y proclamar el estudio de los misterios como el peldaño más alto del conocimiento. Carta II, K. H.
«It is but with armed hand, and ready to either conquer or perish that the modern mystic can hope to achieve his object.» — la imagen con que K. H. lo remata en la Carta II: solo con mano armada, listo a vencer o perecer.
«Having then expressed therein my opinion that the world in general was unripe for any too staggering proof of occult power, there but remains to deal with the isolated individuals, who seek like yourself to penetrate behind the veil of matter into the world of primal causes, i. e., we need only consider now the cases of yourself and Mr. Hume.» — K. H. separa en la Carta II el caso del mundo en general —no maduro para una prueba demasiado abrumadora— del de los individuos aislados que buscan el mundo de las causas primeras.
«The first and chief consideration in determining us to accept or reject your offer lies in the inner motive which propels you to seek our instructions, and in a certain sense—our guidance.» — y el criterio con que dice aceptar o rechazar una oferta: el motivo interior. Carta II, K. H.
«the real value of this term “ selfish, ” which may jar upon your ear, has a peculiar significance with us which it cannot have with you;» — K. H. advierte en la Carta II que *selfish* tiene entre ellos un sentido propio que no coincide con el del corresponsal.
«Yet, you have ever discussed but to put down the idea of a universal Brotherhood, questioned its usefulness, and advised to remodel the T . S. on the principle of a college for the special study of occultism.» — y le imputa haber discutido la idea de una Hermandad universal para rebajarla, proponiendo en su lugar un colegio de estudio del ocultismo. Carta II, K. H.
«This, my respected and esteemed friend and Brother—will never do!» — con la negativa terminante. Carta II, K. H.
«Broadly stated these terms are—first: that an independent Anglo-Indian Theosophical Society shall be founded through your kind services, in the management of which neither of our present representatives shall have any voice;» — K. H. enumera en la Carta II los términos que Sinnett le puso: una sociedad anglo-india independiente en cuya gestión no tuvieran voz sus representantes.
«and second, that one of us shall take the new body “ under his patronage, ” —be—“ in free and direct communi cation with its leaders, ” and afford them “ direct proof that he really possessed that superior knowledge of the forces of nature and the attributes of the human soul which would inspire them with proper confidence in his leadership. ”» — y el segundo: patrocinio, comunicación directa con sus dirigentes y prueba directa del conocimiento superior. Carta II, K. H.
«I have copied your own words, so as to avoid inaccuracy in defining the position.» — K. H. declara en la Carta II que copia las palabras del propio Sinnett para no desfigurar la posición.
«From your point of view then, those terms may seem so very reasonable as to provoke no dissent; and, indeed, a majority of your countrymen—if not of Europeans—might share that opinion.» — y concede que a un europeo esos términos podrían parecerle razonables. Carta II, K. H.
«Man of the world, living in, and in full sympathy with it— you are undoubtedly right.» — la concesión que K. H. le hace en la Carta II al hombre de mundo.
«The first and most important of our objections is to be found in our Rules.» — y la objeción que le opone: sus Reglas. Carta II, K. H.
«And, we invariably welcome the new comer; —only, instead of going over to him he has to come to us.» — la regla misma, según la Carta II de K. H.: al recién llegado se le acoge, pero es él quien va hacia ellos.
«Is any of you so eager for knowledge and the beneficent powers it confers as to be ready to leave your world and come into ours?» — la pregunta con que K. H. la formula en la Carta II.
«Then let him come; but he must not think to return until the seal of the mysteries has locked his lips even against the chances of his own weakness or indiscretion.» — y la condición de no retorno hasta que el sello de los misterios cierre los labios. Carta II, K. H.
«Let him come by all means, as the pupil to the master, and without conditions; or let him wait, as so many others have, and be satisfied with such crumbs of knowledge as may fall in his way..» — la alternativa que ofrece: venir como discípulo y sin condiciones, o esperar y contentarse con migajas. Carta II, K. H.
«Ingratitude is not among our vices, nor do we imagine you would wish to advise it..» — K. H. rechaza en la Carta II que la ingratitud esté entre sus vicios.
«Neither of them has the least inclination to interfere with the management of the contemplated Anglo-Indian Branch, nor dictate its officers.» — y niega que sus representantes quieran interferir en la gestión de la rama anglo-india proyectada. Carta II, K. H.
«But, the new society, if formed at all, must (though bearing a distinctive title of its own) be, in fact, a Branch of the Parent body as is the British Theosophical Society at London, and contribute to its vitality and usefulness by promoting its leading idea of a Universal Brotherhood, and in other practicable ways.» — pero pone la condición: la nueva sociedad ha de ser rama del cuerpo matriz y promover su idea rectora, la Hermandad universal. Carta II, K. H.
«be our visible agent—and often most unsatisfactory and imperfect she is—yet, she is the best available at present, and her phenomena have for about half a century astounded and baffled some of the cleverest minds of the age.» — lo que K. H. concede y a la vez reprocha en la Carta II sobre Blavatsky como agente visible: insatisfactoria e imperfecta, y aun así la mejor disponible.
«By itself the “ brooch ” affair is—in the eyes of the world—completely useless, and time will prove me right.» — y el juicio que hace del asunto del broche: inútil a los ojos del mundo. Carta II, K. H.
«To conclude: we are ready to continue this correspondence if the view given of occult study as above suits you.» — la fórmula con que K. H. deja abierta la correspondencia al final de la Carta II.
«I saw K . H. in astral form on the night of 19th of October, 1880—waking up for a moment but immediately afterwards being rendered unconscious again (in the body) and conscious out of the body in the adjacent dressing-room where I saw another of the Brothers afterwards identified with one called “ Serapis ” by Olcott, —“ the youngest of the chohans. ”» — Carta IIIa: la nota de recepción que Sinnett escribió declarando haber visto a K. H. en forma astral la noche del 19 de octubre de 1880; el texto es de Sinnett, no del firmante de la carta.
«My Good “ Brother, ” In dreams and visions at least, when rightly interpreted there can hardly be an " element of doubt. ” . . . . I hope to prove to you my presence near you last night by something I took away with me.» — y la respuesta de K. H. en la Carta IIIa: dice que probará su presencia por algo que se llevó.
«This brooch No. 2—is placed in this very strange place simply to show to you how very easily a real phenomenon is produced and how still easier it is to suspect its genuineness.» — Carta IIIb, de K. H.: el segundo broche se coloca en sitio insólito para mostrar a la vez lo fácil que es producir un fenómeno real y lo más fácil que es sospechar de él.
«A crisis, in a certain sense, is upon us now, and must be met.» — Carta IV, de K. H.: declara una crisis que hay que afrontar.
«For, I may tell you in confidence, that Russia is gradually massing her forces for a future invasion of that country under the pre text of a Chinese War.» — y la sitúa en política: dice en confianza que Rusia concentra fuerzas para invadir el Tíbet con el pretexto de una guerra china. Carta IV, K. H.
«If she does not succeed it will be due to us; and herein, at least we will deserve your gratitude.» — con la atribución del mérito si fracasa. Carta IV, K. H.
«I have heard an English-speaking Vakil declaim against Yog Vidya and Theosophy, as a delusion and a lie, declaring that English Science had emancipated them from such “degrading superstitions,” and saying that it was an insult to India to maintain that the dirty Yogees and Sunnyasis knew anything about the mysteries of nature; or that any living man can or ever could perform any phenomena!» — K. H. cita en la Carta IV a un vakil de habla inglesa que declara que la ciencia inglesa emancipó a la India de supersticiones degradantes: la voz es del vakil, recogida por K. H.
«Our modes of accelerated delivery and quick communications are not then, as you will see, to be despised by the Western world, or even the Aryan, English-speaking and skeptical Vakils.» — y lo que K. H. opone: sus modos de entrega acelerada no son despreciables ni para el occidental ni para el vakil escéptico. Carta IV.
«But quite apart from the unlucky incidents of the Bombay publications, it is not possible that there should be much more at best than a benevolent neutrality shown by your people toward ours.» — K. H. acota en la Carta IV lo que cabe esperar entre ingleses e indios: a lo sumo una neutralidad benévola.
«There is so very minute a point of contact between the two civilisations they respectively represent, that one might almost say they could not touch at all.» — y la razón: el punto de contacto entre las dos civilizaciones es tan menudo que casi no se tocan. Carta IV, K. H.
«Nor would they but for the few—shall I say eccentrics? —who, like you, dream better and bolder dreams than the rest; and provoking thought, bring the two together by their own admirable audacity.» — con la excepción que concede a los pocos que sueñan más audazmente. Carta IV, K. H.
«Colonel Olcott is doubtless “ out of time with the feelings of English people” of both classes; but nevertheless more in time with us than either.» — Carta IV, K. H.: sitúa a Olcott fuera de sintonía con los ingleses y más en sintonía con ellos que con nadie.
«Him we can trust under all circumstances, and his faithful service is pledged to us come well, come ill.» — y declara su confianza en él. Carta IV, K. H.
«But to make an independent A. I. B. with the self-same objects, either in whole or apart, as the Parent Society and with the same directors behind the scenes would be not only to deal a mortal blow at the Theos. Soc. but also put upon us a double labour and anxiety without the slightest compensating advantage that any of us can perceive.» — K. H. objeta en la Carta IV la rama anglo-india independiente: con los mismos objetivos y los mismos directores tras el telón, sería golpe mortal para la Sociedad.
«The Parent S. has never interfered in the slightest degree with the British T . S., nor indeed with any other Branch, whether religious or philosophical.» — y alega que la Sociedad matriz nunca interfirió con ninguna rama. Carta IV, K. H.
«We will not force upon, nor even ask you to sanction a Hindu “ Resident ” in your Society, to watch the interests of the Parent Paramount Power when we have once declared you independent; but will implicitly trust to your loyalty and word of honour.» — la garantía que ofrece: ningún *Resident* hindú vigilando, sino confianza en la palabra de honor. Carta IV, K. H.
«My good Brother, are you certain, that the pleasant impression you now may have from our correspondence, would not instantly be destroyed upon seeing me?» — K. H. pregunta en la Carta IV si la buena impresión de la correspondencia sobreviviría a verlo en persona.
«For over a thousand years, —says Michelet, —the Christian Saints never washed themselves!» — y trae a Michelet para relativizar el aseo como criterio: durante mil años los santos cristianos no se lavaron. Carta IV, K. H.
«The field is yours and no one will be allowed to interfere with you except myself on behalf of our Chiefs when you once do me the honour to prefer me to the others.» — K. H. reserva en la Carta IV el campo para Sinnett, con la sola intervención suya en nombre de los Jefes.
«If our Chiefs agree to it—and it is not surely they who would show themselves obstructive in the universal onward march, or retard this movement to a higher goal—then you will at once be chartered.» — y condiciona la carta fundacional al acuerdo de esos Jefes. Carta IV, K. H.
«We never whine over the inevitable but try to make the best of the worst.» — la fórmula con que K. H. resume su actitud ante lo inevitable. Carta IV.
«It is true that the married man cannot be an adept, yet without striving to become “ a Raja Yogi ” he can acquire certain powers and do as much good to mankind and often more, by remaining within the precincts of this world of his.» — Carta IV, K. H.: concede que el casado no puede ser adepto, y a la vez que sin buscar ser raja yogui puede adquirir ciertos poderes y hacer tanto bien o más quedándose en su mundo.
«Therefore, shall we not ask you to precipitately change fixed habits of life, before the full conviction of its necessity and advantage has possessed you.» — y de ahí que no le pida cambiar de golpe sus hábitos. Carta IV, K. H.
«There are more ways than one for acquiring occult knowledge.» — con la fórmula que abre la puerta: hay más de un camino para adquirir el conocimiento oculto. Carta IV, K. H.
«“ Many are the grains of incense destined for one and the same altar: one falls sooner into the fire, the other later—the difference of time is nothing, ” remarked a great man when he was refused admission and supreme initiation into the mysteries.» — la sentencia sobre los granos de incienso que K. H. atribuye en la Carta IV a un gran hombre a quien se negó la iniciación suprema.
«But there is a far weightier reason why you should not have a surfeit—it would be a waste of our strength.» — Carta IV, K. H.: la razón de fondo para no prodigar visiones es el gasto de fuerza que suponen.
«I abstain from encouraging you to expect too much, for, like yourself, I am loathe to promise what, for various reasons, I may not be able to perform.» — y su reserva sobre lo que puede prometer. Carta IV, K. H.
«proved inaccurate and led you into error; but this is chiefly my own fault, as I often neglect to give her an extra rub over her poor sick head, now, when she forgets and mixes up things more than usual.» — Carta V, de K. H.: atribuye a su propio descuido el error de un mensaje transmitido por Blavatsky, a la que llama enferma y olvidadiza.
«I did not ask her to tell you “ to giVe up the idea of the A. I. Branch as nothing would come of it,” but—“to give up the idea of the Anglo-Indian Branch in co-operation with Mr. Hume, as nothing would come of it.”» — y precisa lo que sí había pedido decir: no que se abandonara la rama anglo-india, sino que se abandonara en cooperación con Hume. Carta V, K. H.
«My dear, good friend, you must not bear me a grudge for what I say to him of the English in general.» — K. H. pide en la Carta V que no se le guarde rencor por lo que dice de los ingleses en general.
«Few, if any—(of course with such exceptions as yourself, where intensity of aspirations makes one disregard all other considerations)—would ever consent to have “a nigger” for a guide or leader, no more than a modern Desdemona would choose an Indian Othello nowadays.» — y expone el prejuicio racial en sus propios términos, con la comparación de Desdémona y un Otelo indio: la grafía y el epíteto son los del volumen. Carta V, K. H.
«The prejudice of race is intense, and even in free England we are regarded as an “ inferior race. ”» — K. H. declara en la Carta V que en la propia Inglaterra libre se los tiene por raza inferior.
«Nor would a Hindu be likely to have such a lack of “ refined ways ” disregarded in him were he ‘‘ an adept ” twenty times over again; and this very same trait appears prominent in Viscount Amberley’s criticism on the ‘ ‘ underbred Jesus. ”» — y extiende el juicio a la falta de *refined ways*, emparejándolo con la crítica de Amberley al *underbred Jesus*. Carta V, K. H.
«But then, you see, I am but a slave of my masters; and if, allowed to gratify my own friendly feeling for you, and attend to you individually, I may not be permitted to do as much for others.» — K. H. se declara en la Carta V esclavo de sus maestros, y de ahí el límite de lo que puede hacer por otros.
«And these “ Brothers ’’—do not habitually use floral essences.» — la respuesta seca de K. H. en la Carta V a la cuestión de las esencias florales.
«His letter that you will soon read—is, as I say to himself, “ a monument of pride and unconscious selfishness.» — Carta V, K. H.: llama a la carta de Hume monumento de orgullo y egoísmo inconsciente, y dice habérselo escrito a él mismo.
«He is too just and superior a man to be guilty of petty vanities; but his pride climbs like that of the mythical Lucifer; and, you may believe me—if I have any experience in human nature—when I say, that this is Hume—au naturel.» — y matiza: lo tiene por hombre justo y superior, incapaz de vanidades pequeñas, pero con un orgullo que trepa como el de Lucifer. Carta V, K. H.
«It is no hasty conclusion of mine based upon any personal feeling, but the decision of the greatest of our living adepts—the Shaberon of Than—La.» — K. H. adjudica ese juicio en la Carta V no a un sentimiento personal suyo sino a la decisión del Shaberon de Than-La, al que llama el mayor de sus adeptos vivos.
«Of whatever question he touches his treatment is the same: a stubborn determination to make everything either fit his own foregone conclusions or—sweep it away by a rush of ironical and adverse criticism.» — y describe el método de Hume: forzar todo a sus conclusiones previas o barrerlo con crítica irónica. Carta V, K. H.
«No; I do not and never will “ despise ” any “ feeling ” however it may clash with my own principles, when it is expressed as frankly and openly as yours.» — K. H. niega en la Carta V despreciar ningún sentimiento expresado con franqueza.
«You may be, and undoubtedly are, moved by more egotism than broad benevolence for mankind.» — y le concede a Sinnett más egotismo que benevolencia amplia. Carta V, K. H.
«Yet as you confess it without mounting any philanthropical stilts, I tell you candidly that you have far more chances than Mr. Hume to learn a good bit of occultism.» — con la consecuencia que saca: por confesarlo sin filantropía fingida, tiene más posibilidades que Hume de aprender ocultismo. Carta V, K. H.
«I will not tell you to give up this or that, for, unless you exhibit beyond any doubt the presence in you of the necessary germs it would be as useless as it would be cruel.» — K. H. se niega en la Carta V a exigir renuncias mientras no aparezcan los gérmenes necesarios.
«If you act in accordance with prescribed methods you are sure to ultimately obtain results.» — y ofrece la regla positiva: obrando conforme a los métodos prescritos, los resultados llegan. Carta V, K. H.
«Strong will creates and sympathy attracts even adepts, whose laws are antagonistic to their mixing with the uninitiated.» — con la fórmula sobre la voluntad y la simpatía, que según K. H. atraen incluso a adeptos cuyas leyes les prohíben mezclarse con no iniciados. Carta V.
«If you are willing I will send you an Essay showing why in Europe more than anywhere else a Universal Brotherhood, i. e., an association of “ affinities ” of strong magnetic yet dissimilar forces and polarities centred around one dominant idea, is necessary for successful achievements in occult sciences.» — K. H. ofrece en la Carta V un ensayo sobre por qué en Europa hace falta una Hermandad universal —una asociación de afinidades de fuerzas magnéticas disímiles en torno a una idea dominante— para lograr algo en ciencia oculta.
«But he will be no more your “ leader ” than he is the leader of the British Theos. Society, which has its own President, its own Rules and Bye-laws.» — y acota el papel del presidente: no será un *leader*, como no lo es el de la sociedad británica. Carta V, K. H.
«And, of course, you (meaning the whole Society) will have besides your own President chosen by yourselves, “ a qualified professor of occultism ” to instruct you.» — Carta V, K. H.: recoge la exigencia de Sinnett de un profesor cualificado de ocultismo junto al presidente electo.
«Of course I have to read every word you write: otherwise I would make a fine mess of it.» — Carta VI, de K. H.: dice tener que leer cada palabra de lo que Sinnett le escribe.
«And whether it be through my physical or spiritual eyes the time required for it is practically the same.» — y equipara el tiempo que le cuesta hacerlo con los ojos físicos o con los espirituales. Carta VI, K. H.
«I have to think it over, to photograph every word and sentence carefully in my brain before it can be repeated by “ precipitation. ”» — la descripción del procedimiento: pensar y fotografiar cada palabra en el cerebro antes de repetirla por *precipitation*. Carta VI, K. H.
«When science will have learned more about the mystery of the lithophyl (or lithobiblion) and how the impress of leaves comes originally to take place on stones, then will I be able to make you better understand the process.» — y la analogía natural que propone para explicarlo: el litófilo, la impronta de hojas en la piedra. Carta VI, K. H.
«But you must know and remember one thing: we but follow and servilely copy nature in her works.» — con la regla que las gobierna a todas, según la Carta VI de K. H.: no hacen sino copiar servilmente a la naturaleza.
«Let us be charitable and hope they will get their own reward: die and become angels of light and Truth—winged paupers of the Christian heaven.» — la ironía de K. H. sobre el cielo cristiano en la Carta VI.
«Unless you join several, and organize somehow or other, I am afraid I will prove but of little help for you practically.» — Carta VI, K. H.: sin organizarse, dice, de poco podrá servirles en la práctica.
«For reasons best known to themselves they have set their foot upon the idea of teaching isolated individuals.» — y adjudica a sus superiores la decisión de no enseñar a individuos aislados. Carta VI, K. H.
«The wiseacres say: “ The age of miracles is past, ” but we answer, “ it never existed! ”» — la respuesta de K. H. en la Carta VI al dicho de que la edad de los milagros pasó: nunca existió.
«Plato was right: ideas rule the world; and, as men’s minds will receive new ideas, laying aside the old and effete, the world will advance: mighty revolutions will spring from them; creeds and even powers will crumble before their onward march crushed by the irresistible force.» — Carta VI, K. H.: invoca a Platón para sostener que las ideas gobiernan el mundo y que de ellas nacen las revoluciones que derriban credos y poderes.
«But all this will come gradually on, and before it comes we have a duty set before us; that of sweeping away as much as possible the dross left to us by our pious forefathers.» — y el deber que de ahí saca: barrer la escoria dejada por los antepasados piadosos. Carta VI, K. H.
«It is not physical phenomena but these universal ideas that we study, as to comprehend the former, we have to first understand the latter.» — la delimitación del objeto de estudio: no los fenómenos físicos sino las ideas universales, porque sin las segundas no se comprenden los primeros. Carta VI, K. H.
«And now it is your province to decide which will you have: the highest philosophy or simple exhibitions of occult powers.» — y la disyuntiva que pone a Sinnett: la filosofía más alta o simples exhibiciones de poderes ocultos. Carta VI, K. H.
«The Chiefs want a “ Brotherhood of Humanity, ” a real Universal Fraternity started; an institution which would make itself known throughout the world and arrest the attention of the highest minds.» — lo que K. H. dice que quieren los Jefes en la Carta VI: una Hermandad de la Humanidad, una fraternidad universal real que llame la atención de las mentes más altas.
«But think you, the spirit and power of persecution gone from this enlightened age? Time will prove.» — y la pregunta con que cierra sobre el espíritu de persecución en el siglo ilustrado. Carta VI, K. H.
«If anything, you might almost feel you had to blame me for giving you hopes without having the shadow of such a right.» — Carta VII, de K. H.: se atribuye a sí mismo la culpa de haber dado esperanzas sin derecho a ello.
«But despond not, for it is all but a matter of time.» — y el consuelo con que cierra. Carta VII, K. H.
«And, you have thereby won a friend—one, far higher and better than myself—and one who will in future help me to defend your cause, able as he is, to do it far more effectu ally than I can, for he belongs to the “ foreign Section. ”» — Carta VII, K. H.: dice que Sinnett ha ganado un amigo más alto que él mismo, perteneciente a la *foreign Section*.
«I believe I have laid down for you the general lines on which we wish the work of organizing—if possible—the Anglo-Indian Branch to proceed: the details must be left to you—if you are still willing to help me.» — y deja en manos de Sinnett el detalle de la organización de la rama anglo-india. Carta VII, K. H.
«But, ask for no phenomena for a while, as it is but such paltry manifestations which now stand in your way.» — con el consejo de no pedir fenómenos, que llama manifestaciones mezquinas que le estorban el paso. Carta VII, K. H.
«My dear friend, you are certainly on the right path: the path of deeds and actions, not mere words—may you live long and keep on!» — Carta VIII, de K. H.: aprueba el camino de los hechos frente al de las palabras.
«I must cause the word fecit to appear after your name in invisible but indelible characters on the list of the General Council, as it may prove some day a secret door to the heart of the sternest of Hobilgans.» — y anuncia que hará aparecer la palabra *fecit* junto al nombre de Sinnett en caracteres invisibles, como posible puerta secreta ante los Hobilgans. Carta VIII, K. H.
«When I am not permitted to do so for Olcott—who has toiled for us these five years, how could I be for others who have undergone none of his training as yet?» — K. H. alega en la Carta VIII que ni siquiera con Olcott, tras cinco años de trabajo, le está permitido lo que se le pide.
«This applies equally to the case of the Lord Crawford and Balcarres, an excellent gentleman—imprisoned by the world.» — y aplica lo mismo al caso de Lord Crawford and Balcarres, al que llama prisionero del mundo. Carta VIII, K. H.
«For he has that within himself that so very few possess: an exhaustless source of magnetic fluid which, if he only had the time, he could call out in torrents and need no other master than himself.» — lo que K. H. le atribuye en la Carta VIII: una fuente inagotable de fluido magnético que le bastaría como maestro.
«But, he would have to guard against, and avoid every foreign influence—especially those antagonistic to the nobler study of man as an integral Brahm, the microcosm free and entirely independent of either the help or control of the invisible agencies the “ new dispensation ” (bombastic word! ) calls “ Spirits. ”» — con la condición de evitar toda influencia ajena y estudiarse a sí mismo como Brahm íntegro, microcosmos independiente de las agencias invisibles que la *new dispensation* llama espíritus. Carta VIII, K. H.
«Were he a poor man, he might have become an English Dupotet, with the addition of great scientific attainments in exact science.» — y la conjetura que hace: pobre, habría sido un Dupotet inglés con formación científica. Carta VIII, K. H.
«But alas! what the peerage has gained psychology has lost..» — con el remate. Carta VIII, K. H.
«Olcott—would you say—is an enthusiast, a stubborn, unreasoning mystic, who goes headlong before him, blindfolded, and who will not allow himself to look forward with his own eyes.» — Carta VIII, K. H.: recoge el retrato que Sinnett hace de Olcott —entusiasta, místico obstinado, con los ojos vendados—.
«While you are a sober, matter-offact man of the world, the son of your generation of cool thinkers; ever keeping fancy under the curb, and saying to enthusiasm: “ Thus far shalt thou go and no farther.» — y el que le devuelve a Sinnett: hombre de mundo sobrio, hijo de una generación de pensadores fríos que pone freno a la fantasía. Carta VIII, K. H — la fuente imprime *matter-of-fact* partido por el salto de renglón y `span()` une las mitades.
«‘ ‘ No Lama knows where the ber-chhen will hurt him until he puts it on, ” says» — el proverbio tibetano que K. H. cita en la Carta VIII sobre el *ber-chhen*.
«But then, to do this, not only have one’s spiritual senses to be abnormally opened, but one must himself have mastered the great secret—yet undiscovered by science—of, so to say abolishing all the impediments of space;» — la condición que K. H. pone en la Carta VIII a la comunicación directa: además de abrir los sentidos espirituales, dominar el secreto —no descubierto por la ciencia— de abolir los impedimentos del espacio.
«There is still more serious inconvenience; an almost insurmountable obstacle—for the present, and one, under which I myself am labouring, while even I do no more than correspond with you, a simple thing that any other mortal could do.» — Carta VIII, K. H.: declara un obstáculo casi insuperable que padece él mismo al limitarse a cartearse.
«It is my utter inability to make you understand my meaning in my explanation of even physical phenomena, let alone the spiritual rationale.» — y lo nombra: su incapacidad de hacerse entender ni siquiera al explicar fenómenos físicos. Carta VIII, K. H.
«Only the progress one makes in the study of Arcane knowledge from its rudimental elements, brings him gradually to understand our meaning.» — con el único remedio que admite: el progreso gradual en el conocimiento arcano desde sus elementos. Carta VIII, K. H.
«I feel even irritated at having to use these three clumsy words—past, present and future! Miserable concepts of the objective phases of the Subjective Whole, they are about as ill adapted for the purpose as an axe for fine carving.» — y la queja de K. H. contra las tres palabras torpes —pasado, presente y futuro—, que llama conceptos miserables de las fases objetivas del Todo Subjetivo. Carta VIII.
«For sound, light and colours are the main factors in forming these grades of Intelligences, these beings, of whose very existence you have no conception, nor are you allowed to believe in them—Atheists and Christians, materialists and Spiritualists, all bringing forward their respective arguments against such a belief—Science objecting stronger than either of these to such a “ degrading superstition ” !» — Carta VIII, K. H.: sonido, luz y color como factores que forman grados de inteligencias cuya existencia, dice, ni se concibe ni se permite creer.
«Yes; for this reason are believers in us pro nounced impostors and fools, and the very science which leads to the highest goal of the highest knowledge, to the real tasting of the Tree of Life and Wisdom—is scouted as a wild flight of Imagination!» — y el efecto que atribuye a esa incredulidad compartida por ateos, cristianos, materialistas y espiritistas. Carta VIII, K. H.
«that the task you are so bravely undertaking, that Missio in partis infidelium— is the most ungrateful, perhaps, of all tasks!» — K. H. llama en la Carta VIII a la tarea de Sinnett *Missio in partis infidelium* y la declara la más ingrata.
«he who does it “ must either reach the goal or perish.» — con la ley que impone al que la emprende: alcanzar la meta o perecer. Carta VIII, K. H.
«to doubt is to risk insanity; to come to a dead stop is to fall; to recede is to tumble backward, headlong into an abyss.» — y la gradación del riesgo: dudar es arriesgar la locura; detenerse, caer; retroceder, despeñarse. Carta VIII, K. H.
«Your experience, your training, your intellect, your knowledge of the exterior world, in short, all combine to aid you in the accomplishment of the task you have undertaken.» — lo que K. H. reconoce a Sinnett en la Carta VIII: experiencia, formación, intelecto y conocimiento del mundo exterior.
«in it may amaze some who are likely to retort on me and my colleagues with our own arguments, and to remark that our “ boasted elevation over the common herd ” (our friend Mr. Hume’s words) —above the interests and passions of ordinary humanity, must militate against our having any conception of the ordinary affairs of life—yet I confess that I do take an interest in this book and its success, as great as in the success in life of its future author.» — K. H. anticipa en la Carta VIII la objeción de Hume —que su *boasted elevation over the common herd* los incapacita para entender a la humanidad ordinaria— citando las palabras del propio Hume.
«I hope that at least you will understand that we (or most of us) are far from being the heartless, morally dried up mummies some would fancy us to be.» — y la responde: no son las momias moralmente resecas que algunos imaginan. Carta VIII, K. H.
«We may not be quite the “ boys ” —to quote Olcott’s irreverent expression when speaking of us—yet none of our degree are like the stern hero of Bulwer’s romance.» — con la comparación que rechaza: ninguno de su grado es como el héroe severo de la novela de Bulwer. Carta VIII, K. H.
«“ the business of ‘ magic ’ to humanise our natures with compassion ” for the whole mankind as all living beings, instead of concentrating and limiting our affections to one predilected race—yet few of us (except such as have attained the final negation of Moksha) can so far enfranchise ourselves from the influence of our earthly con nection as to be insusceptible in various degrees to the higher pleasures, emotions, and interests of the common run of humanity.» — K. H. formula en la Carta VIII el oficio de la magia como humanizar la naturaleza con compasión por toda la humanidad y todo ser vivo, en vez de concentrar el afecto en una raza predilecta.
«Until final emancipation reabsorbs the Ego, it must be conscious of the purest sympathies called out by the esthetic effects of high art, its tenderest cords respond to the call of the holier and nobler human attachments.» — y acota que, hasta la emancipación final, el Ego sigue respondiendo al arte y a los afectos humanos más nobles. Carta VIII, K. H.
«Of course, the greater the progress towards deliverance, the less this will be the case, until, to crown all, human and purely individual personal feelings—blood-ties and friendship, patriotism and race predilection—all will give away, to become blended into one universal feeling, the only true and holy, the only unselfish and Eternal one—Love, an Immense Love for humanity—as a Whole!» — con la dirección del proceso: los lazos de sangre, la amistad, el patriotismo y la predilección de raza se funden en un solo sentimiento universal. Carta VIII, K. H.
«For it is “ Humanity” which is the great Orphan, the only disinherited one upon this earth, my friend.» — la fórmula central de la Carta VIII de K. H.: la Humanidad es el gran Huérfano, lo único desheredado sobre la tierra.
«And it is the duty of every man who is capable of an unselfish impulse, to do something, however little, for its welfare.» — y el deber que de ahí deriva para todo hombre capaz de un impulso desinteresado. Carta VIII, K. H.
«Poor, poor humanity! It reminds me of the old fable of the war between the Body and its members: here too, each limb of this huge “ Orphan ” —fatherless and motherless—selfishly cares but for itself.» — con la fábula del cuerpo y sus miembros aplicada a ese Huérfano. Carta VIII, K. H.
«Since there is hope for man only in m an I would not let one cry whom I could save J.» — y la sentencia con que la cierra: solo en el hombre hay esperanza para el hombre. Carta VIII, K. H.
«h as n ever killed in me either in d ivid u al p referen ces o f frien d sh ip , love— fo r m y n ext o f kin, or the ard en t fee lin g o f p atrio tism fo r the cou n try— in w hich 1 w a s la st m aterially individualized.» — Carta VIII, K. H.: niega que su condición haya matado en él las preferencias de amistad, el amor a los suyos ni el patriotismo por el país en que se individualizó materialmente por última vez. El OCR espacia las letras de toda esta plana y así se conserva (regla 10).
«T h is m istak e m ust be laid at the door o f M rs. B . — the ab le editor o f “ T h e T h eo so p h ist ’ ’ ; w ho fills up h er vo lu m es w ith the p ractices o f d ivers S a n n y a sis and other “ blessed on es ” from the p lain s, w ith ou t ever tro u b lin g h erself w ith a fe w ad ditio n al lin es o f explan atio n .» — K. H. imputa en la Carta VIII a la editora del *Theosophist* llenar sus volúmenes con prácticas de sannyasis sin las advertencias necesarias; el volumen imprime *Mrs. B.*
«A frien d p rom ises to su p p ly m e in ca se o f g r e a t need w ith a few stra y sh eets, m em ento relics o f h is g r a n d fa th e r’s w ill, b y w hich he disinherited him and th us m ade his “ fo rtu n e . ”» — y la broma sobre el papel en que escribe, hojas del testamento con que un abuelo desheredó a su nieto. Carta VIII, K. H.
«I lay no restrictions upon your making use of anything I may have written to you or Mr. Hume, having full confidence in your tact and judgment as to what should be printed and how it should be presented.» — Carta VIII, K. H.: no pone restricción al uso de lo que ha escrito a Sinnett o a Hume, y confía en su criterio para publicarlo.
«But I would strongly recommend you in its execution to lay the greatest stress upon small circumstances— (could you oblige me with some receipt for blue ink?! ) which tend to show the impossibility of fraud or conspiracy.» — con la recomendación de apoyarse en las circunstancias menudas que hacen imposible el fraude. Carta VIII, K. H.
«Reflect well, how bold a thing it is to endorse phenomena as adeptic which the Spiritsts- have already stamped as proofs of mediumship and skeptics as legerdemain.» — y la advertencia sobre lo arriesgado de presentar como adépticos fenómenos que los espiritistas ya sellaron como mediúmnicos y los escépticos como prestidigitación. Carta VIII, K. H.
«The pillow was chosen by yourself-—and yet the word “ pillow ” occurs in my note to you, just as the word “ tree ” or anything else would have been substituted, had you chosen another depository, instead of the pillow.» — el ejemplo del cojín, que K. H. usa en la Carta VIII para mostrar que la palabra de su nota se ajustó a la elección de Sinnett.
«Then you will of course, aim to show that this Theosophy is no new candidate for the world’s attention, but only the restatement of * So, at least, Mrs. S. says;» — y lo que quiere que el libro muestre: que la teosofía no es candidata nueva, sino el replanteo de algo anterior. Carta VIII, K. H.
«And lastly it will appear that the present tidal-wave of phenomena, with its varied effects upon human thought and feeling, made the revival of Theosophical enquiry an indispensable necessity.» — Carta VIII, K. H.: hace de la marea de fenómenos de su tiempo la razón que vuelve indispensable el renacer de la indagación teosófica.
«To lay down the scientific proposition that since akrshu (attraction) and Prshu (repulsion) are the law of nature, there can be no intercourse or relations between clean and unclean Souls—embodied or disembodied; and hence, ninety-nine hundredths of supposed spiritual communications, are, prima facie false.» — y propone como proposición científica que, siendo atracción y repulsión ley de la naturaleza, no cabe trato entre almas limpias e inmundas: de ahí que noventa y nueve centésimos de las comunicaciones espirituales sean *prima facie* falsas. Carta VIII, K. H.
«What I meant by the “ Forlorn Hope ” was that when one regards the magnitude of the task to be undertaken by our theosophical volunteers, and especially the multitudinous agencies arrayed, and to be arrayed, in opposition, we may well compare it, to one of those desperate efforts against overwhelming odds that the true soldier glories to attempt.» — la imagen de la *Forlorn Hope* con que K. H. describe en la Carta VIII el esfuerzo de los voluntarios teosóficos contra fuerzas abrumadoras.
«Of course, if we had undertaken to found and direct it in propria persona very likely it would have accomplished more and made fewer mistakes, but we could not do this, nor was it the plan:» — y la razón por la que dice no haber dirigido la Sociedad en persona: no estaba en el plan. Carta VIII, K. H.
«It is not quite accurate that by having such minds in the Society they would be “ under conditions more favourable for observation ” for us.» — K. H. objeta en la Carta VIII la idea de que tener ciertas mentes en la Sociedad les dé condiciones más favorables de observación.
«Rather put it, that by the act of joining other sympathisers in this organization they are stimulated to effort and incite each other to investigate.» — y la reformula: al unirse a otros simpatizantes se estimulan a investigar. Carta VIII, K. H.
«Union does indeed imply a concentration of vital and magnetic force against the hostile currents of prejudice and fanaticism.» — con lo que sí concede a la unión: concentración de fuerza vital y magnética contra las corrientes de prejuicio y fanatismo. Carta VIII, K. H.
«For Damodar is a Hindu—and knows the mind of his people at Bombay; though the Bombay Hindus are about as unspiritual a group as can be found in all India.» — K. H. sitúa a Damodar como hindú que conoce a los suyos, y de paso llama a los hindúes de Bombay el grupo menos espiritual de la India. Carta VIII.
«Missus B . ’s trouble is (apart from physical ailment) that she sometimes listens to two or more of our voices at once; e. g., this morning while the “ Disinherited, ” whom I have accommodated with space for a footnote—was talking with her on an important matter, she lent an ear to one of ours, who is passing through Bombay from Cyprus, on his way to Thibet—and so got both in an inextricable confusion.» — la explicación que K. H. da en la Carta VIII de los errores de Blavatsky: escucha dos o más de sus voces a la vez.
«Women do lack the power of concentration.» — con la generalización que añade. Carta VIII, K. H.
«Were she to die to-day—and she is really sick—you would not receive more than two, or at most three more letters from me (through Damodar or Olcott, or through already established emergent agencies), and then, that reservoir of force being exhausted—our parting would be final.» — y la dependencia que declara: muerta ella, agotado ese depósito de fuerza, la separación sería definitiva. Carta VIII, K. H.
«P. S. —The “ friend ” of whom the Lord Lindsay speaks in his letter to you, is, I am sorry to say, a true skunk mephitis, who managed to perfume himself with ess-bouquet in his presence during their palmy days of friendship, and so avoided being recognised by his natural stench.» — la posdata de la Carta VIII, donde K. H. describe al *friend* de Lord Lindsay con la imagen de la mofeta perfumada.
«He is the bitterest and most cruel enemy O. and Mad. B. have, though he has never met either of them.» — y le atribuye ser el enemigo más cruel de Olcott y Blavatsky sin haberlos conocido. Carta VIII, K. H.
«I am too far gone to feel a hand on my throat whenever trenching on the limits of forbidden topics; not enough to avoid feeling myself—uncomfortably so—like a worm of yesterday before our “ Rock of Ages. ”» — Carta IX, de K. H.: describe el límite que él mismo tiene ante sus superiores al rozar temas prohibidos.
«We must all be blindfolded before we can pass onward; or else, we have to remain outside.» — con la regla que enuncia: hay que dejarse vendar los ojos para pasar adelante, o quedarse fuera. Carta IX, K. H.
«It is one of the unfortunate necessities of life that imperial needs do sometimes force one apparently to ignore the claims of friendship, not to violate one’s word, but to put off and lay aside for a while the too impatient expectations of neophytes as of inferior importance.» — y la justificación con que aplaza lo prometido: las necesidades imperiales obligan a posponer sin violar la palabra. Carta IX, K. H.
«The case not being so at present, meanwhile—remember: it is because we are playing a risky game and the stakes are human souls that I ask you to possess yours in patience.» — Carta IX, K. H.: llama juego arriesgado a lo que hacen, y dice que lo que está en juego son almas humanas.
«The work is made the more, difficult by my being a lonely labourer in the field, and that, as long as I fail to prove to my superiors that you, at least—mean business; that you—are in right good earnest.» — y se declara trabajador solitario en el campo mientras no muestre a sus superiores la seriedad de su corresponsal. Carta IX, K. H.
«Our old lady is weak and her nerves are worked to a fiddle string; so is her jaded brain.» — el estado en que K. H. dice hallarse Blavatsky en la Carta IX.
«Mr. Hume—who once promised to be come a champion fighter in that Battle of Light against Darkness —now preserves a kind of armed neutrality wondrous to behold.» — y el retrato que hace de Hume: de campeón prometido a neutralidad armada. Carta IX, K. H.
«S. M. has nearly upset the theosoph. ark set afloat three years back: and, he will do his level best to do it over again—our Imperator notwithstanding.» — K. H. imputa a S. M. —Stainton Moses— haber estado a punto de volcar el arca teosófica, y anuncia que lo intentará de nuevo pese a su *Imperator*. Carta IX.
«Of course, Greek casuistry failed to solve his doubts, and he hurried on to Rome, —popery satisfying him as little.» — y su recorrido religioso según K. H.: la casuística griega no le resolvió las dudas y el papado tampoco. Carta IX.
«Whenever under the influence of Imperator—he is all alive to the realities of Occultism, and the superiority of our Science over Spiritualism.» — K. H. describe en la Carta IX la alternancia de S. M.: bajo la influencia de Imperator reconoce la superioridad de su ciencia sobre el espiritismo.
«As soon as left alone and under the pernicious guidance of those he firmly believes having identified with dis embodied Souls—all becomes confusion again!» — y en cuanto queda solo, bajo la guía de los que cree almas desencarnadas, todo vuelve a la confusión. Carta IX, K. H.
«The mission of the planetary Spirit is but to strike the K ey N ote of T ruth.» — la fórmula de la Carta IX de K. H. sobre la misión del Espíritu planetario: dar la nota clave de la Verdad.
«The vibrations of the Primitive Truth are what your philosophers name “ innate ideas. ”» — y la identificación que propone: las vibraciones de la Verdad primitiva son lo que los filósofos llaman ideas innatas. Carta IX, K. H.
«But that did not prevent S. M. at all from turning his back upon occultism whenever a theory of it clashed with one of his own preconceived Spiritualistic ideas.» — lo que K. H. reprocha a S. M. en la Carta IX: dar la espalda al ocultismo cada vez que choca con una idea espiritista suya.
«And yet once conscious of what he terms ‘ ‘ external Spirit action ” he recognised no more hallucination from truth, the false from the real: confounding at times Elementals and Elementaries, embodied from disembodied Spirit, though he had been oft enough told of, and warned against “ those spirits that hover about the Earth’s sphere” —by his “ Voice of God. ”» — y la confusión que le atribuye entre elementales y elementarios. Carta IX, K. H.
«He says there should be no real antagonism between the medium and the adept.» — Carta IX, K. H.: recoge la tesis de S. M. de que no hay antagonismo real entre el médium y el adepto.
«Had he used the word “ Seer ” instead of “ medium ” the idea would have been rendered more correctly, for a man becomes rarely an adept without being born a natural Seer.» — y le opone su reparo: con la palabra *Seer* en lugar de *medium* la idea sería más exacta, porque rara vez se es adepto sin nacer vidente. Carta IX, K. H.
«In September, 1875, he knew nothing of the Brothers of the Shadow—our greatest, most cruel, and—why not confess—our most potential Enemies.» — K. H. introduce en la Carta IX a los *Brothers of the Shadow*, que llama sus enemigos más crueles y potentes.
«When in further develop ment the abnormal has given way to the natural, the controls are shaken off, and passive obedience is no longer required, then the medium learns to use his will, to exercise his own power, and be comes an adept.» — y describe el desarrollo del médium: cuando lo anormal cede a lo natural, se sacuden los controles y aprende a usar la voluntad. Carta IX, K. H.
«As long as he is subject to occasional trance—he cannot be an adept.» — con el criterio que separa uno de otro: sujeto a trance ocasional, no puede ser adepto. Carta IX, K. H.
«S. M. passes the two-thirds of his life in Trance.» — y el diagnóstico que aplica a S. M. Carta IX, K. H.
«When our great Buddha—the patron of all the adepts, the reformer and the codifier of the occult system, reached first Nirvana on earth, he became a Planetary Spirit; i. e. —his spirit could at one and the same time rove the interstellar spaces in full consciousness, and continue at will on Earth in his original and individual body.» — Carta IX, K. H.: sitúa a Buda como patrón de los adeptos y codificador del sistema oculto, que al alcanzar el nirvana en la tierra se hizo Espíritu planetario.
«For the divine Self had so completely disfranchised itself from matter that it could create at will an inner substitute for itself, and leaving it in the human form for days, weeks, sometimes years, affect in no wise by the change either the vital principle or the physical mind of its body.» — y describe la facultad que eso comporta: crear un sustituto interno y dejarlo en la forma humana durante días o semanas. Carta IX, K. H.
«Many are those who “ break through the egg-shell, ” few who, once out are able to exercise their Nirira namastaka fully, when completely out of the body.» — la fórmula con que K. H. mide la rareza de ese logro en la Carta IX: muchos rompen el cascarón, pocos ejercen el *Nirira namastaka*.
«Conscious life in Spirit is as difficult for some natures as swimming, is for some bodies.» — con la comparación que la aclara. Carta IX, K. H.
«Whether Imperator is a 11 planetary ” embodied or disembodied, whether he is an adept in flesh or out of it, I am not at liberty to say, any more than he would himself to tell S. M. who I am, or may be, or even who H. P . B. is.» — K. H. se declara en la Carta IX no autorizado a decir si Imperator es un planetario encarnado o desencarnado, ni adepto en carne o fuera de ella.
«up to the World Soul ’. . . ; but, you are mistaken when adding to the above the assurance that ‘ the spirits of the departed hold direct psychic communication with Souls that are still connected with a human body ’—for, they do not.» — Carta IX, K. H.: rechaza el añadido de su corresponsal de que los espíritus de los difuntos tengan comunicación psíquica directa con almas todavía encarnadas.
«However etherial and purified of gross matter they may be, the pure Spirits are still subject to the physical and universal laws of matter.» — y la razón: por etéreos y purificados que sean, los espíritus puros siguen sujetos a las leyes físicas y universales de la materia. Carta IX, K. H.
«They can be visited in Spirit, their Spirit cannot descend and reach us.» — con la asimetría que enuncia: se les puede visitar en espíritu, pero su espíritu no puede descender. Carta IX, K. H.
«They attract, they cannot be attracted, their Spiritual polarity being an insuperable difficulty in the way.» — y el motivo que da, la polaridad espiritual. Carta IX, K. H.
«(By-the-bye you must not trust Isis literally.» — el aviso de K. H. en la Carta IX sobre *Isis Unveiled*: no hay que fiarse de ella literalmente.
«The book is but a tentative effort to divert the atten tion of the Spiritualists from their preconceptions to the true state of things.» — y lo que dice que es el libro: un intento tentativo de desviar la atención de los espiritistas de sus preconcepciones. Carta IX, K. H.
«Proof reader helping, a few real mistakes have crept in as on page 1, chapter 1, volume 1, where divine Essence is made emanating from Adam instead of the reverse.» — con el error concreto que le imputa, en la página 1 del capítulo 1 del volumen I, donde la esencia divina emana de Adán en vez de al revés. Carta IX, K. H.
«The cycle of intelligent existences commences at the highest worlds or planets—the term “ highest ” meaning here the most spiritually perfect.» — la cosmología de la Carta IX: el ciclo de existencias inteligentes empieza en los mundos más altos, es decir los espiritualmente más perfectos. K. H.
«You will then as readily understand the fallacy of the Christians— who would burn immaterial souls in, a material physical hell—as the mistake of the more educated spiritualists, who lullaby themselves» — con la doble consecuencia que K. H. saca: la falacia de los cristianos que queman almas inmateriales en un infierno físico y el error de los espiritistas cultivados. Carta IX.
«Now, the congeries of the star-worlds (including our own planet) inhabited by intelligent beings may be likened to an orb or rather an epicycloid formed of rings like a chain—worlds inter-linked together, the totality representing an imaginary endless ring, or circle.» — Carta IX, K. H.: describe el conjunto de mundos estelares habitados por seres inteligentes como un epicicloide de anillos.
«If using a more familiar term we call the Great Cycle the Macro kosm and its component parts or the inter-linked star worlds Microkosms, the occultists’ meaning in representing each of the latter as perfect copies of the former will become evident.» — y nombra las dos escalas: el Gran Ciclo como macrocosmos y los mundos estelares enlazados como microcosmos. Carta IX, K. H.
«Thus far Mrs. Kingsford’s idea that the human Ego is being reincarnated in several successive human bodies is the true one.» — K. H. concede en la Carta IX que Anna Kingsford acierta al decir que el Ego humano reencarna en varios cuerpos humanos sucesivos.
«Why, she confounds “ Soul and Spirit, ” refuses to discriminate between the animal and the spiritual Egos the Jiv-atma (or Linga-Sharir) and the Kama-Rupa (or Atma-Rupa), two as different things as body and mind, and—mind and thought are!» — y le imputa a la vez confundir alma y espíritu y no discriminar entre el ego animal y el espiritual. Carta IX, K. H.
«At that point the great Law begins its work of selection.» — Carta IX, K. H.: sitúa en ese punto el inicio de la obra de selección de la gran Ley.
«Matter found entirely divorced from spirit is thrown over into the still lower worlds—• into the sixth “ Gate ” or “ way of rebirth ” of the vegetable and mineral worlds, and of the primitive animal forms.» — y describe el destino de la materia divorciada del espíritu: los mundos vegetal y mineral. Carta IX, K. H.
«It is here, then, that the laggard Egos perish by the millions.» — con la consecuencia que llama perecimiento de los egos rezagados por millones. Carta IX, K. H.
«It is the solemn moment of the “ survival of the fittest, ” the annihilation of those unfit.» — y el nombre que le da: la supervivencia del más apto y la aniquilación de los no aptos. Carta IX, K. H.
«N o adept has ever penetrated beyond the veil of primitive Kosmic matter.» — el límite que K. H. pone al conocimiento adéptico en la Carta IX: ninguno ha penetrado más allá del velo de la materia cósmica primitiva.
«You want to know why it is deemed supremely difficult if not utterly impossible for pure disembodied Spirits to communicate with men through mediums or Phantomosophy.» — y la pregunta que se propone contestar sobre la comunicación de los espíritus puros por medio de médiums. Carta IX, K. H.
«This passive resistance can be overcome but under conditions, of which your most learned Spiritualists have not the faintest idea.» — con la afirmación de que esa resistencia pasiva puede vencerse bajo condiciones que los espiritistas más doctos no imaginan. Carta IX, K. H.
«I am aware of my failure to bring before you these—to us—axiomatical truths—in any other form but that of a simple logical postulate—if so much—they being capable of absolute and unequivocal demonstration, but to the highest Seers.» — K. H. reconoce en la Carta IX su fracaso al presentar como simples postulados lógicos lo que para ellos son verdades axiomáticas.
«The intermediary spheres, being but the projected shadows of the Worlds of Causes—are negatived by the last.» — y define las esferas intermedias como sombras proyectadas de los Mundos de Causas. Carta IX, K. H.
«Before the new phoenix, reborn of the ashes of its parents can soar higher, to a better, more spiritual, and perfect world—still a world of matter—it has to pass through the process of a new birth, so to say; and, as on our earth, where the two-thirds of infants are either still-born or die in infancy, so in our “ world of effects. ”» — con la imagen del fénix que renace de las cenizas de sus padres. Carta IX, K. H.
«Well; if in the different spheres contradictory doctrines are propounded, these doctrines cannot contain the Truth, for Truth is One, and cannot admit of diametrically opposite views; and pure Spirits who see it as it is, with the veil of matter entirely withdrawn from it—cannot err.» — el argumento de la Carta IX contra las enseñanzas espiritistas: si en distintas esferas se propugnan doctrinas contradictorias, no pueden contener la Verdad, que es Una. K. H.
«The book is out, and we have to patiently wait for the results of that first serious shot at the enemy.» — Carta IX, K. H.: llama al libro de Sinnett el primer disparo serio contra el enemigo.
«Its effects will at first be disastrous enough, for the gun will recoil and the shot rebounding will strike the author and his humble hero, who are not likely to flinch.» — y anuncia el retroceso del arma sobre el autor y sobre él mismo. Carta IX, K. H.
«When the first hum and dingdong of adverse criticism is hushed, thoughtful men will read and ponder over the book, as they have never pondered over the most scientific efforts of Wallace and Crookes to reconcile modern science with Spirits, and—the little seed will grow and thrive.» — con el pronóstico a plazo largo: apagado el rumor de la crítica adversa, los hombres reflexivos leerán y meditarán el libro. Carta IX, K. H — la fuente imprime *ding-dong* partido por el salto de renglón y `span()` une las mitades.
«We have offered to exhume the primeval strata of man’s being, his basic nature, and lay bare the wonderful complications of his inner Self—something never to be achieved by physiology or even psychology in its ultimate expression—and demonstrate it scientifically. It matters not to them, if the excavations be so deep, the rocks so rough and sharp, that in diving into that, to them, fathomless ocean, most of us perish in the dangerous exploration; for it is we who were the divers and the pioneers and the men of science have but to reap where we have sown. It is our mission to plunge and bring the pearls of Truth to the surface; theirs—to clean and set them into scientific jewels.» — lo que K. H. dice que ofrecen en la Carta IX: exhumar los estratos primordiales del ser del hombre y desnudar las complicaciones de su Yo interior.
«And, if they refuse to touch the illshapen, oyster-shell, insisting that there is, nor cannot be any precious pearl inside it, then shall we once more wash our hands of any responsibility before human-kind.» — y lo que hará si se niegan a tocar la concha mal formada. Carta IX, K. H — la fuente imprime *ill-shapen* partido por el salto de renglón y `span()` une las mitades.
«For countless genera tions hath the adept builded a fane of imperishable rocks, a giant’s Tower of Infinite T hought, wherein the Titan dwelt, and will yet, if need be, dwell alone, emerging from it but at the end of every cycle, to invite the elect of mankind to co-operate with him and help in his turn enlighten superstitious man.» — la imagen de la Torre del Pensamiento Infinito que el adepto edifica durante generaciones. Carta IX, K. H.
«And we will go on in that periodical work of ours; we will not allow ourselves to be baffled in our philanthropic attempts until that day when the foundations of a new continent of thought are so firmly built that no amount of opposition and ignorant malice guided by the Brethren of the Shadow will be found to prevail.» — y el compromiso de continuar esa obra periódica hasta el día en que se echen los cimientos de un mundo nuevo. Carta IX, K. H.
«But until that day of final triumph someone has to be sacrificed —though we accept but voluntary victims.» — con la condición que pone al sacrificio que exige: solo aceptan víctimas voluntarias. Carta IX, K. H.
«The ungrateful task did lay her low and desolate in the ruins of misery, misapprehension, and isolation: but she will have her reward in the hereafter for we never were ungrateful.» — y lo que dice de Blavatsky, a quien la tarea dejó en la ruina y a quien promete recompensa. Carta IX, K. H.
«As regards the Adept—not one of my kind, good friend, but far higher—you might have closed your book with those lines of Tennyson’s “ Wakeful Dreamer ” —you knew him not—» — K. H. remite en la Carta IX a los versos del *Wakeful Dreamer* de Tennyson para hablar de un adepto que dice muy superior a él.
«Neither our philosophy nor ourselves believe in a God, least of all in one whose pronoun necessitates a capital H» — Carta X, cuyo rótulo el volumen imprime como notas de K. H. a un capítulo preliminar titulado *God* de Hume, y que no lleva firma al pie: abre negando que su filosofía o ellos mismos crean en un Dios. El pasaje se reimprime en la contracubierta (plana 585).
«Our philosophy falls under the definition of Hobbes. It is preeminently the science of effects by their causes and of causes by their effects, and since it is also the science of things deduced from first principle, as Bacon defines it, before we admit any such principle we must know it, and have no right to admit even its possibility.» — y sitúa esa filosofía bajo la definición de Hobbes, con Bacon para la deducción desde primeros principios. Carta X.
«Your whole explanation is based upon one solitary admission made simply for argument’s salve in October last.» — Carta X: reduce el argumento de Hume a una sola admisión hecha por vía de argumento en octubre anterior.
«Nevertheless we deny most emphatically the position of agnosticism in this direction, and as regards the solar system.» — y rechaza expresamente la posición agnóstica en cuanto al sistema solar. Carta X.
«Therefore, we deny God both as philosophers and as Buddhists.» — la fórmula central de la Carta X: niegan a Dios como filósofos y como budistas.
«We know there are planetary and other spiritual lives, and we know there is in our system no such thing as God, either personal or impersonal.» — con lo que sí afirman: hay vidas planetarias y espirituales, y no hay en su sistema nada que sea Dios, ni personal ni impersonal. Carta X.
«Parabrahm is not a God, but absolute immutable law, and Iswar is the effect of Avidya and Maya, ignorance based upon the great delusion.» — y las dos identificaciones que propone: Parabrahm como ley inmutable absoluta, e Iswar como efecto de Avidya y Maya. Carta X.
«The word “ God” was invented to designate the unknown cause of those effects which man has either admired or dreaded without understanding them, and since we claim and that we are able to prove what we claim i. e, the knowledge of that cause and causes we are in a position to maintain there is no God or Gods behind them.» — con la genealogía que da del término: *God* se inventó para designar la causa desconocida de efectos admirados o temidos sin comprenderlos. Carta X.
«If we ask the theist is your God vacuum, space or matter, they will reply no.» — Carta X: el interrogatorio al teísta sobre si su Dios es vacío, espacio o materia.
«When we speak of our One Life we also say that it penetrates, nay is the essence of every atom of matter; and that therefore it not only has correspondence with matter but has all its properties likewise, etc.» — y lo que ellos dicen de su Una Vida: penetra y es la esencia de cada átomo de materia. Carta X.
«How could a highly intelligent humanity, man the crown of reason, be evolved out of blind unintelligent law or force!» — la objeción teísta que la Carta X recoge para responderla: cómo evolucionaría una humanidad inteligente de una ley ciega.
«But according to this mode of reasoning they would have to admit that in creating an idiot God is an idiot; that he who made so many irrational beings, so many physical and moral monsters, must be an irrational being....» — y la respuesta por reducción: quien hizo tantos seres irracionales sería, con ese modo de razonar, un idiota. Carta X.
«If there is an absurdity in denying that which we do not know it is still more extravagant to assign to it unknown laws.» — y la objeción lógica que opone al teísta: más extravagante que negar lo desconocido es asignarle leyes desconocidas. Carta X.
«And yet according to theologians “ God, the self existent being is a most simple, unchangeable, incorruptible being; without parts, figure, motion, divisibility, or any other such properties as we find in matter.» — Carta X: cita la definición teológica de Dios —simple, inmutable, incorruptible, sin partes, figura ni movimiento— para volverla contra sí misma.
«Therefore the God here offered to the adoration of the XIXth century lacks every quality upon which man’s mind is capable of fixing any judgment.» — con la conclusión que saca: ese Dios carece de toda cualidad sobre la que la mente pueda emitir juicio. Carta X.
«Your church is the fabulous Saturn, who begets children but to devour them.» — y la imagen con que califica a la Iglesia de su corresponsal. Carta X.
«We deny the existence of a thinking conscious God, on the grounds that such a God must either be conditioned, limited and subject to change, therefore not infinite,» — la formulación completa de la negación en la Carta X: un Dios pensante y consciente tendría que ser condicionado y sujeto a cambio.
«We deny the absurd proposition that there can be, even in a boundless and eternal universe—two infinite eternal and omnipresent existences.» — Carta X: niega que en un universo infinito y eterno quepan dos existencias infinitas, eternas y omnipresentes.
«Matter we know to be eternal, i. e., having had no beginning (a) because matter is Nature herself» — y afirma la eternidad de la materia por identificarla con la Naturaleza misma. Carta X.
«As to God—since no one has ever or at any time seen him or it—unless he or it is the very essence and nature of this boundless eternal matter, its energy and motion, we cannot regard him as either eternal» — con la disyuntiva que ofrece al teísta: o Dios es la esencia misma de esa materia sin límites, o no hay razón para admitirlo. Carta X.
«(c) because if they tell us that God is a self existent pure spirit independent of matter—an extra-cosmic deity, we answer that admitting even the possibility of such an impossibility, i. e., his existence, we yet hold that a purely immaterial spirit cannot be an intelligent conscious ruler» — y el argumento contra la deidad extracósmica: aun admitiéndola, no se ve cómo obraría sobre la materia. Carta X.
«Intelligence as found in our Dyan Chohans, is a faculty that can appertain but to organized or animated being—however imponder able or rather invisible the materials of their organizations.» — la definición de inteligencia de la Carta X: facultad que solo puede pertenecer a un ser organizado o animado, como sus propios Dyan Chohans.
«We do not bow our heads in the dust before the mystery of mind—for we have solved it ages ago.» — Carta X: declara resuelto desde hace edades el misterio de la mente.
«Rejecting with contempt the theistic theory we reject as much the automaton theory, teaching that states of consciousness are produced by the marshalling of the molecules of the brain; and we feel as little respect for that other hypothesis—the production of molecular motion by consciousness.» — y rechaza a la vez la teoría teísta y la teoría del autómata, que hace de la consciencia un efecto de moléculas en marcha. Carta X.
«Then what do we believe in? Well, we believe in the much laughed at phlogiston» — con lo que sí dice creer: el flogisto del que se ríen. Carta X.
«The bodies of the Planetary spirits are formed of that which Priestley and others called Phlogiston and for which we have another name—this essence in its highest seventh state forming that matter of which the organisms of the highest and purest Dyans are composed» — y la identificación que propone: los cuerpos de los espíritus planetarios están hechos de aquello que Priestley llamó flogisto, para lo que ellos tienen otro nombre. Carta X.
«For as Bellinger truly asserts “ motion is a manner of existence that flows necessarily out of the essence of matter; that matter moves by its own peculiar energies; that its motion is due to the force which is inherent in itself; that the variety of motion and the phenomena that result proceed from the diversity of the properties of the qualities and of the combinations which are originally found in the primitive matter ”» — la cita de Bellinger que la Carta X hace suya: el movimiento es un modo de existencia que fluye de la esencia de la materia.
«And the idea of pure spirit as a Being or an Existence—give it whatever name you will—is a chimera, a gigantic absurdity.» — y la consecuencia sobre el espíritu puro entendido como Ser: quimera y absurdo gigantesco. Carta X.
«Evil has no existence per se and is but the absence of good and exists but for him who is made its victim.» — la doctrina del mal de la Carta X: no tiene existencia propia, es ausencia de bien y existe solo para su víctima.
«The real evil proceeds from human intelligence and its origin rests entirely with reasoning man who dissociates himself from Nature.» — con el desplazamiento del origen: el mal real procede de la inteligencia humana que se disocia de la Naturaleza. Carta X.
«Humanity then alone is the true source of evil.» — y la fórmula que lo resume. Carta X.
«Evil is the exaggeration of good, the progeny of human selfishness and greediness.» — la definición del mal como exageración del bien, prole del egoísmo y la codicia humanos. Carta X.
«It is not nature that creates diseases, but man. The latter’s mission and destiny in the economy of nature is to die his natural death brought by old age;» — Carta X: imputa las enfermedades al hombre y no a la naturaleza, cuyo destino sería morir de vejez.
«Therefore it is neither nature nor an imaginary Deity that has to be blamed, but human nature made vile by selfishness.» — y la conclusión que saca: no hay que culpar a la naturaleza ni a una deidad imaginaria, sino a la naturaleza humana envilecida por el egoísmo. Carta X.
«It is priestly imposture that rendered these Gods so terrible to man; it is religion that makes of him the selfish bigot, the fanatic that hates all mankind out of his own sect without rendering him any better or more moral for it.» — Carta X: adjudica a la impostura sacerdotal el terror de los dioses, y a la religión el fanatismo que odia a los demás hombres.
«It is belief in God and Gods that makes two-thirds of humanity the slaves of a handful of those who deceive them under the false pretence of saving them.» — con el cálculo político: la creencia en Dios y en los dioses hace esclavos a dos tercios de la humanidad. Carta X.
«Thus in our temples there is neither a god nor gods worshipped, only the thrice sacred memory of the greatest as the holiest man that ever lived.» — y lo que la Carta X dice que se venera en sus templos: no un dios ni dioses, sino la memoria del más grande y santo de los hombres.
«Our lamas accept food, never money, and it is in those temples that the origin of evil is preached and impressed upon the people.» — con la práctica que describe: los lamas aceptan comida, nunca dinero. Carta X.
«From ignorance spring all the evils.» — la sentencia de la Carta X sobre la ignorancia como origen de todos los males, dentro del pasaje búdico que reproduce.
«Meditation here means the superhuman (not supernatural) qualities, or arhatship in its highest of spiritual powers.» — y la aclaración terminológica que añade: meditación significa aquí las cualidades sobrehumanas, no sobrenaturales, del arhat. Carta X.
«Simple prudence misgives me at the thought of entering upon my new role of an “ instructor. ”» — Carta XI, de K. H.: expresa su recelo prudencial ante el papel de instructor.
«To illustrate my meaning I ’ll underline in red the technical words adopted and used by your men of Science and which withal are absolutely misleading not only when applied to such transcendental subjects as on band but even when used by themselves in their own system of thought.» — y anuncia que subrayará en rojo los términos técnicos de la ciencia de su tiempo que considera engañosos. Carta XI, K. H.
«It is both passive and active, pure Spirit Essence in its absoluteness, and repose, pure matter in its finite and conditioned state, —even as an unponderable gas or that great unknown which science has pleased to call Force.» — la doctrina de la Carta XI: lo mismo es esencia espiritual pura en su absoluto reposo y materia pura en su estado finito y condicionado. K. H.
«When poets talk of the “ shoreless ocean of immutability ” we must regard the term but as a jocular paradox, since we maintain that there is no such thing as immutability—not in our Solar system at least.» — y la negativa a admitir la inmutabilidad: no hay tal cosa. Carta XI, K. H.
«Immutability say the theists and Christians “ is an attribute of God ” and forthwith they endow that God with every mutable and variable quality and attribute, knowable as unknowable, and believe that they have solved the unsolvable and squared the circle.» — con el reproche a teístas y cristianos, que hacen de la inmutabilidad atributo de Dios y acto seguido lo dotan de cualidades mutables. Carta XI, K. H.
«And yet your men of science have not found a single instance where one force is transformed into another, and Mr. Tyndall tells his opponents that “ in no case is the force producing the motion annihilated or changed into anything else. ”» — Carta XI, K. H.: objeta que la ciencia no ha hallado un solo caso de transformación de una fuerza en otra, y cita a Tyndall.
«“ This potential and imaginary materia prima cannot exist without form, ” says Raleigh, and he is right in so far that the materia prima of science exists but in their imagination.» — y trae la fórmula de Raleigh sobre la materia prima para acotar lo que la ciencia entiende por ella. Carta XI, K. H.
«We may repeat the process a thousand times and as long as the quantity of matter remains the same its force of inertia will remain the same in quantity.» — el argumento de la inercia con que la Carta XI discute la conservación de la energía. K. H.
«They teach that all the physical forces rejoicing in specific names such as gravity, inertia, cohesion, light, heat, electricity, magnetism, chemical affinity, are convertible one into another?» — y la lista de fuerzas físicas que enumera para negar que sean modos de una misma. Carta XI, K. H.
«Heat they say generates and produces electricity yet they find no decrease in the heat in the process.» — con el caso del calor y la electricidad: dice que no hay disminución del calor en el proceso. Carta XI, K. H.
«The chelas are magnetized, but their magnetism or rather that of their rods is not that electricity under a new mask.» — Carta XI, K. H.: distingue el magnetismo de los chelas y de sus varas del que la ciencia llama electricidad.
«It is neither conversion nor creation, but something for which science has yet no name.» — y lo nombra por lo que no es: ni conversión ni creación, sino algo sin nombre en la ciencia. Carta XI, K. H.
«However you will have to bear in mind (a) that we recognise but one element in Nature (whether spiritual or physical) outside which there can be no Nature since it is Nature itself, 1 and which as the Akasa per vades our solar system every atom being part of itself pervades throughout space and is space in fact, which pulsates as in pro found sleep during the pralayas and the universal Proteus, the ever active Nature during the Manwantaras;» — la premisa que pide retener: reconocen un solo elemento en la naturaleza, espiritual o física, fuera del cual no hay Naturaleza. Carta XI, K. H.
«I will have to remain silent as to the Dyan Chohans nor can I impart to you the secrets concerning the men of the seventh round.» — el silencio que K. H. se impone en la Carta XI sobre los Dyan Chohans y los hombres de la séptima ronda.
«But I am but one and you are many, and none of my Fellow Brothers with the exception of M. will help me in this work, not even our semi-European Greek Brother who but a few days back remarked that when “ every one of the Eclectics on the Hill will have become a Zetetic then will he see what he can do for them.» — y su queja de quedarse solo en la tarea, con la sola ayuda de M. Carta XI, K. H.
«Men seek after knowledge until they weary themselves to death, but even they do not feel very impatient to help their neighbour with their knowledge; hence there arises a coldness, a mutual indifference which renders him who knows inconsistent with himself and inharmonious with his surroundings.» — con el diagnóstico sobre los buscadores de conocimiento que no se apuran en compartirlo. Carta XI, K. H.
«I can say no more except that the Chohan has permitted me to devote my spare time to instruct those who are willing to learn, and you will have work enough to “ drop ” your Fragments at intervals of two or three months.» — el permiso que K. H. dice tener del Chohan en la Carta XI: dedicar su tiempo libre a instruir a los dispuestos a aprender.
«It is upon the serene and placid surface of the unruffled mind that the visions gathered from the invisible find a representation in the visible world.» — y la condición de la visión: solo en la superficie serena de una mente sin rizar se representan las visiones recogidas de lo invisible. Carta XI, K. H.
«Her physical life is not a real existence backed by a reserve of vital force, but a factitious one fed upon the spirit of liquor however small the quantity.» — Carta XI, K. H.: describe la vida física de Blavatsky como facticia, sostenida por el licor.
«It was never done to any one of us, for the iron rule is that what powers one gets he must himself acquire.» — la regla de hierro que K. H. enuncia en la Carta XI: los poderes no se dan, se adquieren.
«And when acquired and ready for use the powers lie dumb and dormant in their potentiality like the wheels and clockwork inside a musical box; and only then does it become easy to wind up the key and set them in motion.» — y la imagen de la caja de música con que describe los poderes adquiridos, dormidos hasta que la voluntad los suelta. Carta XI, K. H.
«Of course you have now more chances before you than my zoophagous friend Mr. Sinnett, who were he even to give up feeding on animals would still feel a craving for such a food, a craving over which he would have no control and, — the impediment would be the same in that case.» — K. H. llama en la Carta XI zoófago a Sinnett y sostiene que ni dejando la carne bastaría.
«But I must say the idea is utterly repugnant to us as everything else smacking of spirits and mediumship.» — y declara repugnante todo lo que huela a espíritus y mediumnidad. Carta XI, K. H.
«And no true philosophically brained Adwaitee will ever call himself an agnostic, for he knows that he is Parabrahm and identical in every respect with the universal life and soul—the macrocosm is the microcosm and he knows that there is no God apart from himself, no creator as no being.» — Carta X: el adwaita como término de comparación, y la negativa a llamarse agnóstico porque quien lo es sabe que él mismo es Parabrahm. El pasaje se reimprime en la contracubierta (plana 586).
«Your hypothesis is far nearer the truth than Mr. Hume’s.» — Carta XII, firmada *Yours M.*: da por más cercana a la verdad la hipótesis de Sinnett que la de Hume.
«When the Spirit-man reaches the last bead of the chain and passes into final Nirvana, this last world also disappears or passes into subjectivity.» — y describe el final de la cadena: alcanzado el nirvana final, también el último mundo pasa a la subjetividad. Carta XII, M.
«Thus are there among the stellar galaxies births and deaths of worlds ever following each other in the orderly procession of natural Law.» — con la generalización: en las galaxias estelares hay nacimientos y muertes de mundos en procesión ordenada de ley natural. Carta XII, M.
«When the last cycle of man-bearing has been completed by that last fecund earth; and humanity has reached in a mass the stage of Buddhahood and passed out of the objective existence into the mystery of Nirvana—then ” strikes the hour; ” the seen becomes the unseen, the concrete resumes its pre-cyclic state of atomic distribution.» — la condición del fin de ciclo según la Carta XII de M.: cuando la humanidad en masa alcanza el estado de Buda.
«Motion is the eternal order of things and affinity or attraction its handmaid of all works.» — y el principio que lo gobierna: el movimiento como orden eterno de las cosas, con la afinidad por sirvienta. Carta XII, M.
«For, as planetary development is as progressive as human or race evolution, the hour of the Pralaya’s coming catches the series of worlds at successive stages of evolution; (i. e. ) each has attained to some one of the periods of evolutionary progress— each stops there, until the outward impulse of the next manvantara sets it going from that very point—like a stopped time-piece rewound.» — Carta XII, M.: el pralaya sorprende a la serie de mundos en estadios sucesivos de desarrollo, porque el desarrollo planetario es tan progresivo como el humano.
«Each man of us has gone this ceaseless round, and will repeat it for ever and ever.» — y la aplicación al individuo: cada uno ha hecho esa ronda incesante y la repetirá siempre. Carta XII, M.
«The deviation of each one’s course, and his rate of progress from Nirvana to Nirvana is governed by causes which he himself creates out of the exigencies in which he finds himself entangled.» — con lo que fija la desviación y el ritmo de cada cual: causas que él mismo crea. Carta XII, M.
«There were not four but five races; and we are that fifth with remnants of the fourth.» — Carta XII, M.: enmienda el número de razas —cinco, no cuatro— y sitúa a la actual como la quinta con restos de la cuarta.
«The latest scientific theory is that of the German and American professors who say through Fiske: “ we see man living on the earth for perhaps half a million years to all intents and purposes dumb. ”» — y opone a esa cuenta la teoría de los profesores alemanes y estadounidenses que cita a través de Fiske. Carta XII, M.
«Right about the race having been “ dumb, ” for long ages of silence were required, for the evolution and mutual comprehension of speech, from the moans and mutterings of the first remove of man above the highest anthropoid (a race now extinct since “ nature shuts the door behind her” as she advances, in more than one sense)—up to the first monosyllable uttering man.» — con lo que sí concede: hicieron falta largas edades de silencio para la evolución del habla. Carta XII, M.
«Our terms are untranslatable; and without a good knowledge of our com plete system (which cannot be given but to regular initiates) would suggest nothing definite to your perceptions but only be a source of confusion as in the case of the terms “ Soul” and “ Spirit ” with all your metaphysical writers—especially the Spiritualists.» — el límite de traducción que M. declara en la Carta XII: sus términos son intraducibles sin el sistema completo, reservado a los iniciados regulares.
«I will tell him not to neglect you but he is very jealous and regards teaching an Englishman as a sacrilege.» — y lo que dice de otro Hermano, que tiene por sacrilegio enseñar a un inglés. Carta XII, M.
«(1) I conceive that at the close of a pralaya the impulse given by the Dhyan Chohans does not develop from chaos, a succession of worlds simultaneously, but seriatim.» — Carta XIII, de M.: reproduce la pregunta numerada de su corresponsal sobre el impulso de los Dhyan Chohans al cerrarse un pralaya.
«(I) Correctly conceived. Nothing in nature springs into existence suddenly all being subjected to the same law of gradual evolution.» — y la respuesta: nada en la naturaleza surge de golpe, todo está sujeto a la ley de evolución gradual. Carta XIII, M.
«Realize but once the process of the m ah a cycle, of one sphere and you have realized them all.» — con la regla de lectura que propone: comprendido el maha ciclo de una esfera, quedan comprendidos todos. Carta XIII, M.
«Cosmology is the physiology of the universe spiritualized, for there is but one law.» — la definición de cosmología de la Carta XIII: la fisiología del universo espiritualizada, porque solo hay una ley. M.
«In Cosmogony and the work of nature the positive and the negative or the active and passive forces correspond to the male and female principles.» — Carta XIII, M.: identifica las fuerzas positiva y negativa de la cosmogonía con los principios masculino y femenino.
«Your spiritual efflux comes not from “ behind the veil ” but is the male seed falling in to the veil of cosmic matter.» — y objeta la imagen de su corresponsal: el eflujo espiritual no viene de detrás del velo, es la simiente masculina cayendo en el velo de la materia cósmica. Carta XIII, M.
«The active is attracted by the passive principle and the Great Nag, the serpent emblem of the eternity, attracts its tail to its mouth forming thereby a circle (cycles in the eternity) in that incessant pursuit of the negative by the positive.» — con el emblema del Gran Nag, la serpiente que se muerde la cola. Carta XIII, M.
«The one and chief attribute of the universal spiritual principle—the unconscious but ever active life-giver—is to expand and shed; that of the universal material principle to gather in and fecundate.» — la polaridad de la Carta XIII: el principio espiritual universal expande y derrama; el material recoge y absorbe. M.
«Unconscious and non-existing when separated, they become consciousness and life when brought together.» — y la condición de ambos: inconscientes e inexistentes por separado, consciencia y vida al juntarse. Carta XIII, M.
«The worlds of effects are not lokas or localities.» — la precisión de la Carta XIII sobre los mundos de efectos: no son lokas ni localidades. M.
«Our earth is still a sphere of necessity for it.» — Carta XIII, M.: llama a la tierra esfera de necesidad para el impulso magnético.
«The evolution of the worlds cannot be considered apart from the evolution of everything created or having being on these worlds.» — y ata la evolución de los mundos a la de todo lo que hay en ellos. Carta XIII, M.
«Your accepted conceptions of cosmogony —whether from the theological or scientific standpoints— do not enable you to solve a single anthropological, or even ethnical problem and they stand in your way whenever you attempt to solve the problem of the races on this planet.» — con el reproche a las cosmogonías recibidas, teológicas o científicas, que no resuelven un solo problema antropológico. Carta XIII, M.
«Go on saying: “ Our planet and man were created ”—and you will be fighting against hard fa cts for ever, analyzing and losing time over trifling details—unable to ever grasp the whole.» — y la advertencia sobre el lenguaje de la creación. Carta XIII, M.
«the iceberg now before me (in our K. H. ’s home) but that both planet and man are—sta tes for a given time; that their present appearance—geological and anthropological—is transitory and but a condition concomitant of that stage of evolution at which they have arrived in the descending cycle—and all will become plain.» — la tesis que le opone: planeta y hombre son estados para un tiempo dado, y su aspecto actual, geológico y antropológico, es transitorio. Carta XIII, M.
«You will easily understand what is meant by the “ one and only ” element or principle in the universe and that an drogyn ou s; the seven-headed serpent A n a n d a of Vishnu, the N a g around Buddha—the great dragon eternity biting with its a c tive head its p a ssive tail, from the emanations of which spring worlds, beings and things.» — Carta XIII, M.: el único principio del universo, andrógino, y la serpiente de siete cabezas.
«The first and the last notes will represent to you the first and last spheres in the cycle of evolution—the highest! the one you strike once is our planet.» — y la escala musical con que representa el ciclo de esferas. Carta XIII, M.
«The one L ife-p rin cip le when in action runs in circuits even as known in physical science.» — con el principio de vida que corre en circuitos, como en la ciencia física. Carta XIII, M.
«Man has his seven principles, the germs of which he brings with him at his birth.» — la doctrina de los siete principios del hombre, cuyos gérmenes trae al nacer. Carta XIII, M.
«No—there is, nor can there be any responsibility until the time when matter and spirit are properly equilibrized.» — Carta XIII, M.: niega que haya responsabilidad antes de que materia y espíritu queden equilibrados.
«Thus you see his fifth principle is evolved from w ith in him self, man having as you well say “ the potentiality ” of all the seven principles as a germ, from the very instant he appears in the first world of causes as a shadowy breath, which coagulates with, and is hardened together with the parent sphere.» — y sitúa el quinto principio como evolucionado desde dentro del hombre. Carta XIII, M.
«Why, “ inconceivable? ” The highest animal form in sphere I or A being irrespo n sib le, there is no degradation for it to merge» — la respuesta de M. a la objeción de su corresponsal sobre lo inconcebible del descenso a la forma animal: siendo irresponsable, no hay degradación. Carta XIII.
«Besides which, every kingdom (and we have seven—while you have but three) is subdivided into seven degrees or classes.» — con el recuento de reinos que declara: siete, frente a los tres de la ciencia, y cada uno subdividido en siete grados. Carta XIII, M.
«Man (physically) is a compound of all the kingdoms, and spiritually—his individuality is no worse for being shut up within the casing of an ant than it is for being inside a king.» — y la consecuencia sobre la individualidad, que no empeora encerrada en una hormiga. Carta XIII, M.
«Then it is but at his fourth round when arrived at the full possession of his K a m a -energy and is completely matured, that man becomes fu lly resp o n sib le,» — el momento en que el hombre se vuelve plenamente responsable según la Carta XIII: en la cuarta ronda, con su energía Kama madura. M.
«Your “ Lord God, ” says Bible, chapter I, verses 25 and 26—after having made all said: “ Let us make man in our image, ” etc., and creates man—an a n d ro g y n e a p e l (extinct on our planet) the highest in intelligence in the animal kingdom» — Carta XIII, M.: lee el pasaje del Génesis sobre la imagen divina como creación de un animal.
«He has no consciousness, no sense, for he begins as a rudimentary astral man and lands on our planet as a primitive physical man.» — y describe el punto de partida: sin consciencia ni sentido, hombre astral rudimentario que aterriza como hombre físico primitivo. Carta XIII, M.
«The present mankind is at its fourth round (mankind as a genus or a kind not a RACE no ta b e n e) of the post-pralaya n cycle of evolution; and as its various races, so the individual entities in them are unconsciously to themselves performing their local earthly sevenfold cycles—hence the vast difference in the degrees of their intelligence, energy and so on.» — la situación que la Carta XIII asigna a la humanidad presente: cuarta ronda del ciclo postpralayano, con la advertencia de que ronda no es raza. M.
«Now every individuality will be followed on its ascending arc by the Law of retribution—Karma and death accordingly.» — y la ley que la sigue en el arco ascendente: karma y muerte. Carta XIII, M.
«The perfect man or the entity which reached full perfection, (each of his seven principles being matured) will not be reborn here.» — con la excepción del hombre perfecto, que no renace aquí. Carta XIII, M.
«His local terrestrial cycle is completed and he has to either proceed onward or—be annihilated as an individuality.» — y la disyuntiva que se le abre: seguir adelante o ser aniquilado como individualidad. Carta XIII, M.
«Only how many—oh, how many will be destroyed on their way!» — la exclamación de M. sobre cuántos serán destruidos en el camino. Carta XIII.
«The above said is th e rule. The Buddhas and A va ta rs form the exception as verily we have y e t so m e A va ta rs left to us on earth.» — y la excepción que declara a la regla: los Budas y los Avatares, de los que dice que aún quedan algunos en la tierra. Carta XIII, M.
«But this would only be the case with the animal soul which had not, in its union with spirit, developed a durable sixth principle.» — con la condición que separa un destino de otro: haber desarrollado o no un sexto principio duradero en la unión con el espíritu. Carta XIII, M.
«The whole individuality is centred in the three middle or 3rd, 4th and 5th principles. During earthly life it is all in the fourth» — y la localización de la individualidad en los principios tercero, cuarto y quinto. Carta XIII, M.
«Nature follows the same groove from the “ creation ” of a universe down to that of a moskito.» — y la fórmula que la generaliza, del universo al mosquito, con la grafía *moskito* del volumen; el pasaje se reimprime en la contracubierta (plana 584). Carta XIII, M.
«the centre of energy, volition—will. Mr. Hume has perfectly defined the difference between personality and individuality.» — Carta XIII, M.: da por buena la distinción entre personalidad e individualidad tal como la formuló Hume, y le atribuye el mérito.
«Those who succeed in doing so become Buddhs, Dyan Chohans, etc.» — y el nombre que reciben quienes logran la fusión de los principios. Carta XIII, M.
«The chief object of our struggles and in itiation s is to achieve this union while yet on this earth.» — con el fin que asigna a sus luchas e iniciaciones: lograr esa unión todavía en la tierra. Carta XIII, M.
«Our beloved K. H. is on his way to the goal—the highest of all beyond as on this sphere.» — y lo que dice del propio K. H. Carta XIII, M.
«We understand that the man-bearing cycle of necessity of our solar system consists of thirteen objective globes, of which ours is the lowest, six above it in the ascending, and six in the descending cycle with a fourteenth world lower still than ours.» — Carta XIV, que el volumen rotula *Letter from K H. Answering Queries*, recibida por A. O. Hume: la pregunta es de Hume y describe un ciclo de trece globos objetivos.
«(1) The number is not quite correct.» — y la respuesta de K. H., que enmienda el número. Carta XIV.
«Two of the three former none but an initiate could conceive of; the third is the Inner kingdom—below the crust of the earth which we could name but would feel embarrassed to describe.» — con los tres mundos que dice que ningún no iniciado concibe, uno de ellos el reino interior bajo la corteza terrestre. Carta XIV, K. H.
«To facilitate for you a question of simple nomenclature, however, I would advise you to study perfectly the seven principles in man, and thus to divide the seven great classes of the minerals correspondentially.» — el consejo de método de la Carta XIV: estudiar a fondo los siete principios del hombre para fijar la nomenclatura. K. H.
«I am more than willing to help you but things have to be divulged gradu a lly.» — con el límite que se pone: las cosas han de divulgarse gradualmente. Carta XIV, K. H.
«Man’s soul (his fourth and fifth principle) is but a compound of the progressed entities of the lower kingdom.» — la doctrina de la Carta XIV sobre el alma del hombre como compuesto de las entidades progresadas del reino inferior. K. H.
«Because we are constrained to deny to our friends an insight into the higher Mathematics it is no reason why we should refuse to teach them arithmetic.» — y la analogía con que justifica enseñar lo elemental. Carta XIV, K. H.
«If we are right then the total existences prior to the manperiod is 637.» — Carta XIV: el cálculo de Hume, que suma 637 existencias previas al periodo humano — la fuente imprime *man-period* partido por el salto de renglón y `span()` une las mitades.
«Not being permitted to give you the whole truth, or divulge the number of isolated fractions, I am unable to satisfy you by giving you the total number.» — y la negativa de K. H. a dar el total, por no estar autorizado a divulgar el número de fracciones aisladas. Carta XIV.
«So now there may be seven rounds each with seven races, each with seven sub-races, each with seven incarnations = 13 x 7 x 7 x 7 x 7 = 3 1 , 3 1 3 lives, or one round with seven races and seven subraces and a life in each = 13 x 7 x 7 = 6 37 lives or again 4, 459 lives.» — la cuenta que sí ofrece la Carta XIV, con su producto de rondas, razas, subrazas y encarnaciones. K. H.
«Our doctrine treats anthropology as an absurd empty dream of the religionists and confines itself to ethnology.» — Carta XIV, K. H.: descarta la antropología como sueño vacío de los religiosos y se ciñe a la etnología.
«It is possible that my nomenclature is faulty: you are at liberty in such a case to change it.» — con la concesión sobre su propia nomenclatura, que declara acaso defectuosa. Carta XIV, K. H.
«The principle of acceleration and retardation applies itself in such a way, as to eliminate all the inferior stocks and leave but a single superior one to make the last ring.» — el principio de aceleración y retardo con que la Carta XIV explica la eliminación de los troncos inferiores. K. H.
«we find that whereas he has passed in all his lives upon our planet (in this Round) but 77, 700 years he has been in the subjective spheres 922, 300 years.» — y el reparto de tiempo que calcula: 77 700 años vividos en el planeta contra 922 300 en las esferas subjetivas. Carta XIV, K. H.
«Not much encouragement for the extreme modern re-incarnationists who remember their several previous existences!» — con la ironía que dirige a los reencarnacionistas que recuerdan sus vidas anteriores. Carta XIV, K. H.
«“ M ” said all mankind is in the fourth round, the fifth has not yet commenced but soon will.» — Carta XIV: recoge lo dicho por M. sobre la cuarta ronda, y que la quinta no ha comenzado.
«That the highest people now on earth belong to the first sub-race of the fifth race, the majority to the seventh sub-race of the fourth race but with remnants of the other sub-races of the fourth race and the seventh sub-race of the third race.» — y sitúa a los pueblos actuales entre la primera subraza de la quinta raza y la séptima de la cuarta. Carta XIV, K. H.
«A few drops of rain do not make a monsoon though they presage it.» — con la imagen de las primeras gotas y el monzón. Carta XIV, K. H.
«Now there are—there m u st be “ failures ” in the etherial races of the many classes of Dyan Chohans or Devas as well as among men.» — Carta XIV, K. H.: sostiene que hay fracasos también en las razas etéreas de Dyan Chohans y devas, no solo entre los hombres.
«Then Karma has reached them and they will have to accept to the last drop in the bitter cup of retribution.» — y lo que les alcanza: el karma y la copa amarga de la retribución. Carta XIV, K. H.
«He is still gigantic and etherial, but growing firmer and more condensed in body—a more physical man, yet still less intelligent than spiritual;» — la descripción del hombre de la tercera ronda: gigantesco y etéreo, más físico que antes, menos inteligente que espiritual. Carta XIV, K. H.
«At this point then the world teems with the results of intellectual activity and spiritu al d ecrea se.» — y el diagnóstico del punto actual: actividad intelectual creciente y decrecimiento espiritual. Carta XIV, K. H.
«Invariably; only rather call it the germ of a future entity, which it has been for ages.» — Carta XV, rotulada *From K. H. to A. O. H.*: la respuesta a la pregunta de Hume sobre si toda forma mineral contiene la potencia de un espíritu planetario.
«Now neither the primordial A and its companion atoms, nor their derived a’s, b’s, c’s, have lost one tittle of their original force or life-essence by the evolution of their derivatives.» — la doctrina de la fuerza en la Carta XV: ni el átomo primordial ni sus derivados pierden un ápice de su fuerza original. K. H.
«This “ force ” so-called, shows itself truly indestructible but does not correlate and is not convertible in the sense accepted by the Fellows of the R. S., but rather may be said to grow and ex p a n d into “ something else ” while neither its own potentiality nor being are in the least affected by the transformation.» — con la fórmula precisa: indestructible, pero ni correlativa ni convertible en el sentido de la Royal Society. Carta XV, K. H.
«Nor can it well be called fo rce since the latter is but the attribute of Yin Sin (Yin Sin or the one “ Form of existence ” also Adi-Buddhi or Dharmakaya the mystic, universally diffused essence) when manifesting in the phenomenal world of senses namely only your old acquaintance Fohat.» — y el nombre que prefiere: Yin Sin, o Adi-Buddhi. Carta XV, K. H.
«We will perhaps be nearer correct to call it infinite life and the source of all life visible and invisible, an essence inexhaustible ever present, in short Swabhavat.» — la definición que propone: vida infinita, fuente de toda vida visible e invisible, esencia inagotable. Carta XV, K. H.
«It is pravritti when active, nirvritti when pas sive.» — con el par de términos que la describen en acto y en reposo. Carta XV, K. H.
«Call it the Sakti of Parabrahma, if you like, and say with the Adwaitees (Subba Row is one) that Parabrahm plus Maya becomes Isw ar the creative principle—a power commonly called God which disappears and dies with the rest when pralaya comes.» — y las equivalencias que ofrece a su corresponsal: Sakti de Parabrahma, con la fórmula adwaita —Subba Row entre ellos— de Parabrahm más Maya igual a Iswar. Carta XV, K. H.
«Or you may hold with the northern Buddhist philosophers and call it A d i-B u d d h i the all-pervading supreme and absolute intelligence with its periodically manifesting Divinity—“ Avalokiteshvara ” (a manwantaric intelligent nature crowned with humanity)—the mystic name given by us to the hosts of the Dyan Chohans» — o Adi-Buddhi de los budistas del norte, inteligencia suprema y absoluta que todo lo penetra. Carta XV, K. H.
«That is all I dare now to tell you on this special subject, as I fear I have already transcended the limit.» — con el límite que reconoce haber rebasado. Carta XV, K. H.
«Therefore whenever I speak of humanity without specifying it you must understand that I mean not humanity of our fourth round as we see it on this speck of mud in space but the whole host already evoluted.» — y la advertencia terminológica: cuando dice humanidad sin especificar, no se refiere a la de la cuarta ronda. Carta XV, K. H.
«The ancients speak of the five cognizable elements of ether, air, water, fire, earth, and of the one incognizable element (to the uninitiates) the 6th principle of the universe—call it Purush Sakti, while to speak of the seventh outside the sanctuary was punishable with death.» — la lista de elementos de la Carta XV: cinco cognoscibles —éter, aire, agua, fuego, tierra— y uno incognoscible para el no iniciado. K. H.
«But these five are but the differentiated aspects of the one.» — con la reducción que los une: son aspectos diferenciados de lo uno. Carta XV, K. H.
«As man is a seven-fold being so is the universe—the septenary microcosm being to the septenary macrocosm but as the drop of rainwater is to the cloud from whence it dropped and whither in the course of time it will return.» — y la correspondencia entre microcosmos y macrocosmos septenarios, con la gota de lluvia y el océano. Carta XV, K. H.
«Let us represent the unknown quantity as X; that quantity is the one eternal immutable principle—and A, B, C, D, E, five of the six minor principles or components of the same; viz., the principles of earth, water, air, fire and ether (akasa) following the order of their spirituality and beginning with the lowest.» — la notación algebraica con que la Carta XV expone el principio inmutable y los principios menores. K. H.
«And besides these, there is under all the activities of the phenomenal universe an energizing impulse from X, call this Y.» — y el impulso energizante que sitúa bajo todo el universo fenoménico. Carta XV, K. H.
«Each of these six letters represents, so to speak, the spirit or abstraction of what you call elements (your meagre English gives me no other word).» — con la aclaración sobre lo que esas letras representan y la queja sobre la pobreza del inglés para decirlo. Carta XV, K. H.
«Thus will you see that in this day on this present earth in every mineral, etc., there is such a spirit.» — Carta XV, K. H.: la conclusión sobre el espíritu presente en todo mineral, en respuesta a la pregunta de Hume.
«When the pralaya of a solar system comes it affects that solar system only.» — y el alcance del pralaya solar, que afecta solo a su propio sistema. Carta XV, K. H.
«A solar pralaya = 7 minor pralayas. The minor pralayas of No. 3 concern but our little string of globes, whether man-bearing or not.» — con la aritmética de los pralayas. Carta XV, K. H.
«Besides this within a minor pralaya there is a^condition of planetary rest or as the astronomers say “ death, ” like that of our present moon—in which the rocky body of the planet survives but the life impulse has passed out.» — y el reposo planetario que los astrónomos llaman muerte, con la Luna como ejemplo. Carta XV, K. H.
«After each solar pralaya there is a co m p le te destruction of our system and after each solar p. begins the absolute objective reformation of our system and each time everything is more perfect than before.» — Carta XV, K. H.: tras cada pralaya solar hay destrucción completa del sistema y reformación objetiva absoluta.
«Now the life impulse reaches ” A ” or rather that which is destined to become “ A ” and which so far is but cosmic dust.» — y el punto de partida del impulso vital, sobre lo que aún es polvo cósmico. Carta XV, K. H.
«The mineral kingdom fourth in the whole series, but first in this stage leads the way.» — con el orden de los reinos: el mineral, cuarto en la serie entera, abre camino en este estadio. Carta XV, K. H.
«If we compare him to a baby we will be right; no one has ever, in the thousands of ghost stories current, seen the ghost of an infant, though the imagination of a loving mother may have suggested to her the picture of her lost babe in dreams.» — la comparación del hombre de la primera ronda con un bebé, y el argumento de que nadie vio nunca el fantasma de un infante. Carta XV, K. H.
«When he reaches our earth in the second round he has become responsible in a degree, in the third he becomes so entirely.» — con la progresión de la responsabilidad por rondas. Carta XV, K. H.
«We men of the fourth round are already reaching the latter half of the fifth race of our fourth round humanity, while the men (the few earlier comers) of the fifth round, though only in their first race (or rather class), are yet immeasurably higher than we are—spiritually if not intellectually;» — y la posición que asigna a los hombres de la cuarta ronda: segunda mitad de la quinta raza. Carta XV, K. H.
«When all kingdoms have reached globe Z they will not move forward to re-enter A in precedence of man, but under a law of retardation operative from the central point—or earth—to Z and which equilibrates a principle of acceleration in the descending arc—they will have just finished their respective evolution of genera and species, when man reaches his highest development on globe Z—in this or any round.» — la ley de retardo que la Carta XV aplica a los reinos, que no pueden adelantarse al hombre. K. H.
«The reason for it is found in the enormously greater time required by them to develop their infinite varieties as compared with man; the relative speed of development in the rings therefore naturally increases as we go up the scale from the mineral.» — con su razón: necesitan mucho más tiempo para desarrollar sus variedades infinitas. Carta XV, K. H.
«Ethnological characteristics however varied, affecting in no way man as a hum an bein g.» — la reducción que la Carta XV hace de los caracteres etnológicos: no afectan al hombre en cuanto ser humano. K. H.
«Our Lord Buddha— a 6th r. man—would not have appeared in our epoch, great as were his accumulated merits in previous rebirths but for a m ystery..» — Carta XV, K. H.: sitúa a Buda como hombre de la sexta ronda aparecido antes de tiempo por una ley que llama misteriosa.
«Individuals cannot outstrip the humanity of their round any further than by one remove, for it is mathematically impossible—you say (in effect): if the fountain of life flows ceaselessly there should be men of all rounds on the earth at all times, etc.» — con la regla que la acota: nadie puede adelantarse a la humanidad de su ronda más de un tramo. Carta XV, K. H.
«The periods with pralaya and manwantara are called by Dikshita “ Surya manwantaras and pralayas. ”» — el término que la Carta XV atribuye a Dikshita para los periodos solares. K. H.
«We have every indication that at this very moment such a solar pralaya is taking place while there are two minor ones ending somewhere.» — y la afirmación de que en ese mismo momento se está produciendo un pralaya solar. Carta XV, K. H.
«I say gamut advisedly since the diatonic scale best affords an illustration of the perpetual rythmic motion of the descending and ascending cycle of Swabhavat—graduated as it is by tones and semi-tones.» — con la escala diatónica como ilustración del movimiento rítmico perpetuo de los ciclos. Carta XV, K. H.
«You have among the learned members of your society one Theosophist who without familiarity with our occult doctrine, has yet intuitively grasped from scientific data the idea of a solar pralaya and its manwantara in their beginnings.» — Carta XV, K. H.: reconoce a un teósofo de la sociedad de su corresponsal haber captado intuitivamente la doctrina sin conocerla.
«In consequence of the secular refrigeration (old age rather and loss of vital power), solidification and desiccation of the globes, the earth arrives at a point when it begins to be a relaxed conglomerate.» — y describe el envejecimiento de los globos por refrigeración secular, solidificación y desecación. Carta XV, K. H.
«The old elementals—will rest until they are called to become in their turn the bodies of mineral, vegetable and animal entities (on another and a higher string of globes) on their way to become human entities (see Isis) while the germinal entities of the lowest forms, and in that time of general perfection there will remain but few of such—will hang in space like drops of water suddenly turned to icicles.» — con el destino de los viejos elementales, que reposan hasta ser llamados a formar cuerpos en otro sistema. Carta XV, K. H.
«When the solar pralaya comes the whole purified humanity merges into Nirvana and from that inter-solar Nirvana will be reborn in higher systems.» — y el término del proceso: la humanidad purificada se funde en el Nirvana y renace de ese nirvana intersolar en sistemas superiores. Carta XV, K. H.
«The string of worlds is destroyed and vanishes like a shadow from the wall in the extinguishment of light.» — con la imagen de la sombra que se borra al apagarse la luz. Carta XV, K. H.
«The attraction of the moon (would that he could know the full extent of its pernicious influence) would itself undertake the task of demolition by producing a tidal wave of earth particles instead of an aqueous tide.» — lo que la Carta XV atribuye a la atracción de la Luna, cuya influencia llama perniciosa. K. H.
«His mistake is that he believes a long time must be devoted to the ruin of the solar system: we are told that it occurs in the twinkling of an eye but not without many preliminary warnings.» — y el error que imputa a su interlocutor sobre la duración de la ruina del sistema solar, que dice ocurrir en un abrir y cerrar de ojos. Carta XV, K. H.
«The sun itself is first to disintegrate at the solar pralaya.» — con la corrección sobre el orden: el sol se desintegra primero. Carta XV, K. H.
«The degrees of an Adept’s initiation mark the seven stages at which he discovers the secret of the sevenfold principles in nature and man and awakens his dormant powers.» — y la definición de los grados de iniciación del adepto como siete estadios en que descubre el secreto de los principios septenarios. Carta XV, K. H.
«The remarks appended to a letter in the last T h eo so p h ist, page 226, col. 1, strike me as very important and as qualifying —I do not say contradicting—a good deal of what we have hitherto been told in re Spiritualism.» — Carta XVI: la pregunta numerada, que es de Sinnett, sobre las notas aparecidas en el *Theosophist* y lo que matizan de lo enseñado sobre espiritismo.
«In the D e va C han (I have lent my T h eo so p h ist to a friend; and have not got it at hand to refer to but that if I remember rightly is the name given to the state of spiritual beatitude described) the new Ego retains complete recollection of his life on earth apparently.» — y la descripción del Deva Chan que Sinnett cita en su pregunta. Carta XVI.
«It hath seven precious lakes, in the midst of which flow crystaline waters having ' seven and one ’ properties, or distinctive qualities (the 7 principles emanating from the One).» — la descripción del Deva Chan que la Carta XVI reproduce, con sus siete lagos preciosos y sus aguas cristalinas de ocho propiedades.
«Its divine Udambara flower casts a root in the shadow of every earth, and blossoms for all those who reach it.» — y la flor Udambara que echa raíz a la sombra de cada tierra. Carta XVI.
«(2) Certainly the new Ego once that it is reborn, retains for a certain time—proportionate to its Earth-life, a “ complete recollection of his life on earth.”» — la respuesta de K. H. en la Carta XVI: el nuevo Ego conserva por un tiempo proporcional a su vida terrestre el recuerdo completo de su vida en la tierra.
«But it can never return on earth, from the Deva Chan, nor has the latter—even omitting all “ anthropomorphic ideas of God ” —any resemblance to the paradise or heaven of any religion, and it is H. P. B . ’s literary fancy that suggested to her the wonderful comparison.» — con el límite: no puede volver a la tierra desde el Deva Chan. Carta XVI, K. H.
«“ Bad ” is a relative term for us—as you were told more than once before, —and the Law of Retribution is the only law that never errs.» — Carta XVI, K. H.: declara relativo el término *bad* y hace de la Ley de Retribución la única que no yerra.
«Hence all those who have not slipped down into the mire of unredeemable sin and bestiality—go to the Deva Chan.» — con el criterio de acceso al Deva Chan. Carta XVI, K. H.
«Of course it is a state, one, so to say, of intense selfishness, during which an Ego reaps the reward of his unselfishness on earth.» — y la caracterización del estado como de egoísmo intenso, en que el Ego cosecha su altruismo terrestre. Carta XVI, K. H.
«Since the conscious perception of one’s personality on earth is but an evanescent dream that sense will be equally that of a dream in the Deva-Chan—only a hundred fold intensified.» — con la simetría entre el sueño terrestre y el del Deva Chan. Carta XVI, K. H.
«It lives in that sweet dream with its loved ones—whether gone before, or yet remaining on earth; it has them near itself, as happy, as blissful and as innocent as the disembodied dreamer himself; and yet, apart from rare visions, the denizens of our gross planet feel it not.» — y lo que el Ego encuentra allí: a los suyos, idos o todavía vivos, tan felices como él. Carta XVI, K. H.
«Many of the subjective spiritual communications—most of them when the sensitives are pure minded—are real; but it is most difficult for the uninitiated medium to fix in his mind the true and correct pictures of what he sees and hears.» — Carta XVI, K. H.: concede que muchas comunicaciones espirituales subjetivas son reales cuando el sensitivo es puro de mente.
«The less identical the vibratory impulses the more mediumistic and less spiritual will be the message.» — con la regla de medida: cuanto menos idénticos los impulsos vibratorios, más mediúmnico y menos espiritual el mensaje. Carta XVI, K. H.
«So then, measure your medium’s moral state by that of the alleged “ controlling ” Intelligence, and your tests of genuineness leave nothing to be desired.» — y la prueba práctica que propone: medir el estado moral del médium por el de la inteligencia que dice controlarlo. Carta XVI, K. H.
«A mother from a savage tribe is not less happy than a mother from a regal palace, with her lost child in her arms; and although as actual Egos, children prematurely dying before the perfection of their septenary Entity do not find their way to Deva-Chan, yet all the same the mother’s loving fancy finds her children there, without one missing that her heart yearns for.» — la igualdad que la Carta XVI enuncia entre la madre de una tribu salvaje y la de un palacio regio en el Deva Chan. K. H.
«Say—it is but a dream, but after all what is objective life itself but a panorama of vivid unrealities?» — con la pregunta que le devuelve a la objeción del sueño. Carta XVI, K. H.
«The pleasures realized by a Red Indian in his “ happy hunting grounds ” in that Land of Dreams is not less intense than the ecstasy felt by a connoisseur who passes æons in the wrapt delight of listening to divine Symphonies by imaginary angelic choirs and orchestras.» — y los ejemplos que empareja: los cotos de caza felices del indio y el éxtasis del filósofo. Carta XVI, K. H.
«As it is no fault of the former, if born a ‘ ‘ savage ” with an instinct to kill—though it caused the death of many an innocent animal—why, if with it all, he was a loving father, son, husband, why should he not also enjoy his share of reward?» — con el argumento de imputabilidad que los separa. Carta XVI, K. H.
«To my knowledge and recollection H. P. B. explained to Mr. Hume that man’s sixth principle, as something purely spiritual could not exist, or have conscious being in the Deva-Chan, unless it assimilated some of the more abstract and pure of the mental attributes of the fifth principle or animal Soul: its manas (mind) and memory.» — Carta XVI, K. H.: recuerda lo que Blavatsky explicó a Hume sobre el sexto principio, que no puede existir por sí solo.
«When man dies his second and third principles die with him; the lower triad disappears, and the fourth, fifth, sixth and seventh principles form the surviving Quaternary.» — y describe la separación de principios en la muerte y la lucha entre las dos díadas. Carta XVI, K. H.
«But, with all this additional stock, it will not remain in Kama-Loka—“ the world of Desire ” or our Earth’s atmosphere.» — con el destino del quinto principio derrotado, que no permanece en el Kama-Loka. Carta XVI, K. H.
«In fact, like the much mentioned “ congenital idiot” such a thing is a lusus naturae—an exception, not the rule.» — con el término que le aplica. Carta XVI, K. H.
«The question is now sufficiently explained, I believe: the sixth and seventh principles apart from the rest constitute the eternal imperishable, but also unconscious “ Monad. ”» — y la conclusión: los principios sexto y séptimo constituyen aparte la mónada imperecedera. Carta XVI, K. H.
«The Karma for these recollections of evil deeds and thought will reach the Ego when it changes its personality in the following world of causes.» — Carta XVI, K. H.: sitúa el karma de los recuerdos de obras malas en el cambio de personalidad, no en el Deva Chan.
«The Monad, or the “ Spiritual Individuality, ” remains untainted in all cases.» — con lo que queda intacto en todo caso: la Mónada o individualidad espiritual. Carta XVI, K. H.
«“ No sorrow or Pain for those born there (in the Ritpa-Loka of Deva-Chan); for this is the Pureland.» — la cita búdica que la Carta XVI trae sobre la Tierra Pura del Deva Chan. K. H — la fuente imprime *Pure-land* partido por el salto de renglón y `span()` une las mitades.
«In the Djnana Prasthana Shaster, it is said: “ by personal purity and earnest meditation, we overleap the limits of the World of Desire, and enter in the World of Forms. ”» — y la del Djnana Prasthana Shaster sobre traspasar los límites del Mundo del Deseo por pureza personal y meditación. Carta XVI, K. H.
«The period of gestation between Death and Deva-Chan has hitherto been conceived by me at all events as very long.» — Carta XVI: la objeción de Sinnett sobre la duración de la gestación entre la muerte y el Deva Chan.
«Another fine example of the habitual disorder in which Mrs. H. P . B. ’s mental furniture is kept.» — y la respuesta de K. H., que imputa a Blavatsky el desorden de su mobiliario mental. Carta XVI.
«She talks of “ Bardo ” and does net even say to her readers what it means!» — con el reproche concreto: usa *Bardo* sin decir a sus lectores qué significa. Carta XVI, K. H.
«“ Bardo ” is the period between death and rebirth—and may last from a few years to a kalpa.» — y la definición que él da: el periodo entre muerte y renacimiento, que puede durar de unos años a un kalpa. Carta XVI, K. H.
«This Mara filled with passion and lust, destroys all virtuous principles, as a stone grinds corn.» — la descripción de Mara en la Carta XVI, con el símil de la piedra que muele el grano. K. H.
«All these are: (7) Rakshasas (Demons) Souls or Astral Forms of sorcerers;» — la lista de los siete grupos que la Carta XVI da como habitantes del mundo subjetivo, con los rakshasas como almas o formas astrales de hechiceros. K. H.
«It is between Kama and Rupa-Lokas that the struggle takes place.» — y el lugar donde se libra la lucha, entre Kama y Rupa-Lokas. Carta XVI, K. H.
«with all this intelligence are but the blindly obedient instruments of the One; the active agents of a Passive Principle.» — la subordinación que la Carta XVI enuncia: por inteligentes que sean, son instrumentos ciegamente obedientes del Uno. K. H.
«Every such “ world” within the Sphere of Effects has a Tathagata, or “ Dhyan Chohan ” —to protect and watch over, not to interfere with it.» — con el Tathagata o Dhyan Chohan que vela sobre cada mundo de la Esfera de Efectos sin interferir. Carta XVI, K. H.
«I am not aware of any such “ intermediate condition.» — y la negativa de K. H. a admitir la condición intermedia que su corresponsal proponía. Carta XVI.
«But even those that are good, are made bad for the time being by mediums.» — Carta XVI, K. H.: sostiene que incluso los buenos se vuelven malos por obra de los médiums.
«They are an exception to the rule, as they have to remain within the earth’s attraction, and in its atmosphere—the Kama-Loka—till the very last moment of what would have been the natural duration of their lives.» — con la excepción de quienes han de permanecer en el Kama-Loka hasta el término natural de su vida. Carta XVI, K. H.
«But it is a sin and cruelty to revive their memory and intensify their suffering by giving them a chance of living an artificial life;» — y el juicio moral que hace de evocarlos: pecado y crueldad. Carta XVI, K. H.
«Having lost by the rash act their seventh and sixth principles, though not for ever, as they can regain both —» — lo que la Carta XVI dice de los suicidas: han perdido el séptimo y el sexto principio, aunque no para siempre. K. H.
«They are the Pisachas, the Incubi, and Succubi of mediaeval times.» — y la identificación con los pisachas y los íncubos y súcubos medievales. Carta XVI, K. H.
«A medium who attracts him, will create for him the most undesirable of things: a new combination of Skandhas and a new and evil Karma.» — lo que la Carta XVI atribuye al médium que atrae a la víctima de accidente: una nueva combinación de skandhas y un karma nuevo y malo. K. H.
«If you ask a learned Buddhist priest what is Karma? —he will tell you that Karma is what a Christian might call Providence (in a certain sense only) and a Mahomedan-—Kismet, fate or destiny (again in one sense).» — la definición de karma que la Carta XVI pone en boca de un sacerdote budista docto, comparándola con la providencia cristiana. K. H.
«The opponents of Buddhism have laid great stress upon the alleged injustice that the doer should escape and an innocent victim be made to suffer, —since the doer and the sufferer are different beings.» — Carta XVI, K. H.: recoge la objeción de injusticia que los adversarios del budismo hacen a la doctrina del karma.
«Instead of punishing the innocent together with the culprit, the Karma avenges and rewards the former, which neither of your three western potentates above mentioned ever thought of doing.» — y la responde: el karma venga y recompensa también al inocente, cosa que no hace ninguna de las tres religiones occidentales. Carta XVI, K. H.
«The rule is, that a person who dies a natural death, will remain from “ a few hours to several short years, ” within the earth’s attraction, i. e., in the Kama-Loka.» — la regla temporal de la Carta XVI: quien muere de muerte natural permanece de unas horas a unos pocos años dentro de la atracción terrestre. K. H.
«But exceptions are, in the case of suicides and those who die a violent death in general.» — con la excepción de suicidas y muertos violentos. Carta XVI, K. H.
«And woe to those whose Trishna will attract them to mediums, and woe to the latter, who tempt them with such an easy Upadana.» — y la advertencia sobre la Trishna que los arrastra a los médiums. Carta XVI, K. H.
«And now, you may understand why we oppose so strongly Spiritualism and mediumship.» — la razón que la Carta XVI da de su oposición al espiritismo y a la mediumnidad. K. H.
«And, you will also see, why, to satisfy Mr. Hume, —at least in one direction, —I got myself into a scrape with the Chohan, and mirabile dictu! —with both the sahibs, “ the young men by the name o f’ ’—Scott and Banon.» — y el precio que dice haber pagado por complacer a Hume: un lío con el Chohan. Carta XVI, K. H.
«None of us but the highest Chutuktus are their full masters.» — con el límite de su propio dominio sobre esas fuerzas, reservado a los Chutuktus más altos. Carta XVI, K. H.
«Could the Spiritualists be only made to understand the difference between individuality and personality, between individual and personal immortality and some other truths, they would be more easily persuaded that Occultists may be fully convinced of the monad's immortality, and yet deny that of the soul—the vehicle of the personal Ego;» — Carta XVI, K. H.: hace de la distinción entre individualidad y personalidad la clave de lo que los espiritistas no entienden.
«that finally, that as the matter stands, it is the Occultists and the Theosophists who are true Spiritualists, while the modern sect of that name is composed simply of materialistic phenomenalists.» — y la inversión que propone: los ocultistas y teósofos son los verdaderos espiritualistas. Carta XVI, K. H.
«Yourself and Mr. Hume have received now more information about tire A. E. Philosophy than was ever given out to non-initiates within my knowledge.» — lo que la Carta XVI dice haber concedido a Sinnett y Hume: más información sobre esa filosofía que la dada a ningún no iniciado. K. H.
«Your sagacity, my kind friend, will have suggested long ago, that it is not so much because of your combined personal virtues—though Mr. Hume I must confess, has run up a large claim since his conversion—or my personal preferences for either of you, as for other and very apparent reasons.» — con la razón que apunta, que no son sus virtudes personales. Carta XVI, K. H.
«If you (Mr. Sinnett) would give pleasure to your trans-Himalayan friend, do not suffer any month to pass without writing a Fragment, long or short for the magazine, and then, issuing it as a pamphlet—since you so call it.» — y la petición concreta a Sinnett de escribir un Fragmento cada mes. Carta XVI, K. H.
«We are at the end of the cycle, and you are connected with the T . S.» — con la situación de ciclo en que dice hallarse. Carta XVI, K. H.
«The abundance of MSS. from me of late shows that I have found a little leisure, their blotched, patchy and mended appearance also proves that my leisure has come by snatches, by constant interruptions, and that my writing has been done in odd places here and there, with such materials as I could pick up.» — y la explicación del aspecto emborronado y remendado de sus manuscritos. Carta XVI, K. H.
«For such great emergency is our Force stored up, and hence—we dare not waste it on fashionable tamasha.» — la economía de fuerza que la Carta XVI declara: la reservan para grandes emergencias y no la gastan en espectáculo de moda. K. H.
«Alas, alas! having personally realized that: —- “ ■ . . the Soul of Things is sweet. The Heart of Being is celestial Rest, ” one does long for—eternal rest!» — y el verso que cita antes de decir que uno anhela el descanso eterno. Carta XVI, K. H.
«Some fifth round men have already begun to appear on earth.» — Carta XVII, K. H.: declara que ya empiezan a aparecer en la tierra hombres de la quinta ronda.
«(2) No; if we except Buddha—a sixth round being, as he had run so successfully the race in his previous incarnations as to outrun even his predecessors.» — con la excepción de Buda, al que llama ser de la sexta ronda por haber adelantado a los suyos. Carta XVII, K. H.
«He differed from other men as much in his physical appearance as in spirituality and knowledge.» — y la diferencia física que le atribuye. Carta XVII, K. H.
«Only, and since He sacrificed Nirvanic bliss and Rest for the salvation of his fellow creatures He will be re-born in the highest—the seven th ring of the upper planet.» — con el motivo de su renacimiento: sacrificó la dicha nirvánica por la salvación de sus semejantes. Carta XVII, K. H.
«Refinement, polishedness, and brilliant education, in yo u r sense of these words have very little to do with the course of higher Nature’s Law.» — Carta XVII, K. H.: separa el refinamiento y la educación brillante del curso del progreso interior.
«Yet, he will still remain, but an o u tw a rd ly intellectual parrot.» — con la figura del loro intelectual. Carta XVII, K. H.
«Most of the peoples of India belong to the oldest or the earliest branchlet of the fifth human Race.» — y la adscripción que hace de la mayoría de los pueblos de la India a la rama más antigua de la quinta raza. Carta XVII, K. H.
«I do not know Subba Rao—who is a pupil of M. At least —he knows very little of me.» — Carta XVII, K. H.: declara no conocer a Subba Row, discípulo de M.
«But if ordered by Morya will teach from Madras, i. e., correct the MSS. as M. did, comment upon them, answer questions, and be- very, very useful.» — y lo que este haría si Morya se lo ordenara: enseñar desde Madrás, corregir los manuscritos y comentar. Carta XVII, K. H.
«With all that there is no reincarnation as taught by the London Seeress—Mrs. A. K., as the intervals between the re-births are too immeasurably long to permit of any such fantastic ideas.» — Carta XVIII, que el volumen imprime sin firma y de la que una nota del compilador dice que está en letra de K. H.: niega la reencarnación tal como la enseña *the London Seeress*, Mrs. A. K., por la longitud de los intervalos.
«Please, bear in mind, that when I say “ man, ” I mean a human being of our type.» — con la precisión terminológica sobre lo que entiende por hombre. Carta XVIII.
«Through every race then, man has to pass making seven successive entrances and exits and developing intellect to degrees from the lowest to the highest in succession.» — la doctrina de las siete entradas y salidas por raza. Carta XVIII.
«Your Ethnographers and anthropologists would do well to ever keep in their minds this, unvarying septenary law which runs throughout the works of nature.» — y la ley septenaria que recomienda a etnógrafos y antropólogos. Carta XVIII.
«From Cuvier—the late grand master of Protestant Theology—whose Bible-stuffed brain made him divide mankind into but three distinct varieties of races— down to Blumenbach who divided them into five—they were all wrong.» — con el repaso de las divisiones raciales de la ciencia de su tiempo, desde Cuvier. Carta XVIII.
«Alone Pritchard, who prophetically suggested seven comes near the right mark.» — y el único al que concede haber acertado, Pritchard, que propuso siete. Carta XVIII.
«I read in the Pioneer of June 12th forwarded to me by H. P. B. a letter on the Ape Theory by A. P. W. which contains a most excellent exposition of the Darwinian hypothesis.» — Carta XVIII: comenta una carta sobre la teoría del mono publicada en el *Pioneer* del 12 de junio, que Blavatsky le hizo llegar.
«(II) Nor has wealth nor poverty, high or low birth any influence upon it, for this is all a result of their Karma.» — y la doctrina del karma frente a la riqueza y la cuna. Carta XVIII.
«Neither has—what you call—civilization much to do with the progress.» — con la exclusión de la civilización como factor de progreso. Carta XVIII.
«It is the inner man, the spirituality, the illumination of the physical brain by the light of the spiritual or divine intelligence that is the test.» — y lo que sí lo mide: el hombre interior, la iluminación del cerebro físico por la luz de la inteligencia divina. Carta XVIII.
«Western Science finding good reasons for the theory of human beings having inhabited Europe 400, 000 years before your era—this cannot so shock you as to prevent your drinking wine to-night at your dinner.» — Carta XVIII: acepta que la ciencia occidental sitúe seres humanos en Europa 400 000 años antes de su era.
«Their being “ less advanced ” in civilization and refinement trouble their spirituality but very little, Karma being an animal which remains indifferent to pumps and white kid gloves.» — con la reserva sobre el atraso en civilización y refinamiento, que dice afectar poco a la espiritualidad. Carta XVIII.
«Neither your knives nor forks, operas and drawing-rooms will any more follow you in your onward progress than will the deadleaf coloured robes of the British Esthetics prevent the proprietors» — y la imagen de los cuchillos, tenedores, óperas y salones que no acompañan en el progreso. Carta XVIII — la fuente imprime *dead-leaf* partido por el salto de renglón y `span()` une las mitades.
«Occult Science is a jealous mistress and allows not a shadow of self-indulgence; and it is “ fatal ” not only to the ordinary course of married life but even to flesh and wine drinking.» — la sentencia sobre la ciencia oculta como amante celosa, fatal no solo al matrimonio ordinario. Carta XVIII.
«Such is the latest prophecy current at Tzigadze.» — y la profecía que dice corriente en Tzigadze. Carta XVIII.
«The good and pure sleep a quiet blissful sleep, full of happy visions of earth-life and have no consciousness of being already for ever beyond that life.» — Carta XIX, que el volumen imprime sin firma: los buenos y puros duermen un sueño dichoso sin saberse muertos.
«Those who were neither good nor bad, will sleep a dreamless, still a quiet sleep; while the wicked will in proportion to their grossness suffer the pangs of a nightmare lasting years: their thoughts become living things, their wicked passions—real substance, and they receive back on their heads all the misery they have heaped upon others.» — y el reparto del sueño según la condición moral, con los perversos padeciendo pesadilla durante años. Carta XIX.
«Reality and fact if described would yield a far more terrible Inferno than even Dante had imagined!» — con el remate que invoca a Dante. Carta XIX.
«Our first doctrine is that the majority of objective phenomena were due to shells.» — Carta XXa, firmada por A. O. Hume: expone la primera doctrina recibida, que la mayoría de los fenómenos objetivos se deben a los *shells*.
«Equally in all cases the normal death hour is anticipated and a spirit instead of a shell the result.» — y la objeción que construye sobre la hora normal de la muerte. Carta XXa, A. O. Hume.
«In England it is calculated that not 15% of the population reach their normal death period—and what with fevers and famines and their sequela, I fear the percentage is not much larger here even— where the people are mostly vegetarian and as a rule live under less unfavourable sanitary conditions.» — con el cálculo estadístico que aduce para Inglaterra. Carta XXa, A. O. Hume.
«(4) And thirdly it is a fact that thousands of spirits do appear in pure circles and teach the highest morality and moreover tell very closely the truths as to the unseen world (witness Alan Kardec’s books pages and pages of which are identical with what you yourself teach) and it is unreasonable to suppose that such are either shells or bad spirits.» — y el tercer hecho que opone: miles de espíritus aparecen en círculos puros y enseñan la moral más alta. Carta XXa, A. O. Hume.
«I dare say it is the old story—only part of the truth being told to us and the rest reserved—if so it is merely cutting the Society’s throat.» — Hume sospecha en la Carta XXa que solo se les cuenta parte de la verdad.
«Better tell the outside world nothing —than to tell them half truths the incompleteness of which they detect at once, the result being a contemptuous rejection of what is truth and though they cannot accept it in this fragmentary state.» — y saca de ahí la regla que propone: mejor no decir nada al mundo que decirle medias verdades. Carta XXa, A. O. Hume.
«Of course we have received no information that distinctly covers the question now raised, though I suppose we ought to be able to combine bits into an answer.» — Carta XXb, firmada *A. P. S.*, es decir Sinnett: reconoce no tener información que cubra la cuestión planteada.
«The difficulty turns on giving the real explanation of Eliphas Levi’s enigma in your note in the October Theosophist.» — y sitúa la dificultad en el enigma de Eliphas Lévi de la nota del *Theosophist* de octubre. Carta XXb, A. P. S.
«But then the individual spiritual monads, as I understand the matter, do not perish whatever happens, and if a monad reaches the fifth round with all his previous personalities preserved in the pages of his book awaiting future perusal, he would not be ejected and annihilated because some of his fifthround pages were “ unfit for publication. ”» — con la distinción que él mismo propone entre la mónada espiritual, que no perece, y lo que sí perece. Carta XXb, A. P. S — la fuente imprime *fifth-round* partido por el salto de renglón y `span()` une las mitades.
«I do not think so or K . H. would not have set me to reconcile the two.» — y su negativa a dar por irreconciliables las dos doctrinas, porque K. H. no le habría encargado conciliarlas. Carta XXb, A. P. S.
«But you will see that at present, with the best will in the world I am utterly unable to do the job set me, and if my dear Guardian and Master will kindly look at these remarks he will see the dilemma in which I am placed.» — con la confesión de no poder hacer el encargo. Carta XXb, A. P. S.
«†Except in so far, that he constantly uses the terms “ God ” and “ Christ ” which taken in their esoteric sense simply mean “ Good ” —in its dual aspect of the abstract and the concrete and nothing more dogmatic, Eliphas Levi is not in any direct conflict with our teachings.» — Carta XXc, de K. H.: acota el uso que Eliphas Lévi hace de los términos *God* y *Christ*, que en sentido esotérico dice significar otra cosa.
«Most of those, whom you may call, if you like, candidates for Deva Chan—die and are reborn in the Kama-Loka “ without remembrance” ; though (and just because) they do get some of it back in the Deva-Chan.» — y la doctrina del renacer en el Kama-Loka sin recuerdo. Carta XXc, K. H.
«Love and Hatred are the only immortal feelings, the only survivors from the wreck of Ye-damma, or the phenomenal world.» — la sentencia de la Carta XXc sobre amor y odio como únicos sentimientos inmortales, supervivientes del naufragio del mundo fenoménico. K. H.
«which is the strongest in us at that supreme hour; when, as in a dream, the events of a long life, to their minutest details, are marshalled in the greatest order in a few seconds in our vision, 1 —that feeling will become the fashioner of our bliss or woe, the life principle of our future existence.» — con la visión de la vida entera en el instante supremo de la muerte. Carta XXc, K. H.
«The real full remembrance of our lives will come but at the end of the minor cycle—not before.» — y la fecha del recuerdo pleno, al fin del ciclo menor. Carta XXc, K. H.
«—Those who know they are dead in their physical bodies—can only be either adepts or—sorcerers; and these two are the exceptions to the general rule.» — la excepción que la Carta XXc reserva a adeptos y hechiceros: solo ellos saben que están muertos en su cuerpo físico. K. H.
«Both having been “ co-workers with nature, ” the former for good, the latter—for bad, in her work of creation and in that of destruction, they are the only ones who may be called immortal—in the Kabalistic and the esoteric sense of course.» — con la simetría que traza entre unos y otros como colaboradores de la naturaleza. Carta XXc, K. H.
«Complete or true immortality, —which means an unlimited sentient existence, can have no breaks and stoppages, no arrest of Self/-consciousness.» — la definición de inmortalidad completa de la Carta XXc: existencia sensible ilimitada sin cortes ni detenciones. K. H.
«Thus, when man dies, his “ Soul” (fifth prin. ) becomes unconscious and loses all remembrance of things internal as well as external.» — y lo que ocurre al alma en la muerte, que pierde el recuerdo de lo interno y lo externo. Carta XXc, K. H.
«The only omission she was guilty of, was not to add the word “ Western ” between the two words “ Occult ” and doctrine» — Carta XXc, K. H.: la única omisión que imputa a Blavatsky es no haber intercalado la palabra *Western* entre ocultismo y doctrina.
«She is a fanatic in her way, and is unable to write with anything like system and calmness, or to remember that the general public needs all the lucid explanations that to her may seem superfluous.» — con el retrato que hace de ella como fanática incapaz de escribir con sistema y calma. Carta XXc, K. H.
«As remarked on the margin of the October Theosophist—the word “ immortality ” has for the initiates and occultists quite a different meaning.» — y la advertencia de que para los iniciados la palabra *immortality* tiene otro sentido. Carta XXc, K. H.
«We call “ immortal ” but the one Life in its universal collectivity and entire or Absolute Abstraction; that which has neither beginning nor end, nor any break in its continuity.» — con lo que ellos llaman inmortal: la Vida una en su colectividad universal. Carta XXc, K. H.
«Therefore the earliest Chaldeans had several prefixes to the word “ immortality, ” one of which is the Greek, rarelyused term—panaeonic immortality, i. e. beginning with the man vantara and ending with the pralaya of our Solar Universe.» — y el prefijo caldeo y griego que recoge para acotarla. Carta XXc, K. H — la fuente imprime *rarely-used* partido por el salto de renglón y `span()` une las mitades.
«Immortal then is he, in the panaeonic immortality whose distinct consciousness and perception of Self under whatever form—under goes no disjunction at any time not for one second, during the period of his Egoship.» — la definición de inmortalidad panaeónica de la Carta XXc. K. H.
«Unless I make the same efforts as I do now, to secure for myself another such furlough from Nature’s Law, Koothoomi will vanish and may become a Mr. Smith or an innocent Babu, when his leave expires.» — Carta XXc, K. H.: dice que sin repetir el mismo esfuerzo, Koothoomi desaparecerá.
«Of course the Monad ‘‘ never perishes whatever happens, ” but Eliphas speaks of the personal not of the Spiritual Egos, and you have fallen into the same mistake (and very naturally too) as C. C. M.; though I must confess the passage in Isis was very clumsily expressed, as I had already remarked» — y la corrección a Eliphas Lévi: la mónada no perece, pero Lévi habla de los egos personales. Carta XXc, K. H.
«T he potency for evil is as great in man—aye—greater—than the potentiality for good.» — con la fórmula sobre la potencia para el mal en el hombre, que declara mayor que la del bien. Carta XXc, K. H.
«Don’t you see that everything you find in Isis is delineated, hardly sketched—nothing completed or fully revealed.» — y la advertencia sobre *Isis Unveiled*: allí todo está apenas esbozado, nada completo ni plenamente revelado. Carta XXc, K. H.
«The victim whether good or bad is irresponsible for his death, even if his death were due to some action in a previous life or an antecedent birth; was an act, in short, of the Law of Retribution, still, it was not the direct result of an act deliberately committed by the personal Ego of that life during which he happened to be killed.» — la irresponsabilidad de la víctima por su propia muerte, aun cuando esta se deba a un acto de una vida anterior. Carta XXc, K. H.
«We tell you what we know, for we are made to learn it through personal experience.» — y la fuente que reclama para lo que enseñan: experiencia personal. Carta XXc, K. H.
«In no case then, —with the exception of suicides and shells, is there any possibility for any other to be attracted to a seance room.» — Carta XXc, K. H.: salvo suicidas y *shells*, nadie más puede ser atraído a la sala de sesiones.
«We, who look at it from a stand-point which would prove very unacceptable to Life Insurance Companies, say, that there are very few if any of the men who indulge in the above enumerated vices, who feel perfectly sure that such a course of action will lead them eventually to premature death.» — y la definición de suicidio que propone, que dice inaceptable para las compañías de seguros. Carta XXc, K. H.
«Water is liable to drown a man, and too much brain-work to produce a softening of the brain which may carry him away.» — con los ejemplos que la ilustran, el agua y el exceso de trabajo mental. Carta XXc, K. H.
«Thus a man who causes his death in a fit of temporary insanity is not a felo de se to the great grief and often trouble of the Life Insurance Companies.» — y el caso del que se mata en un arrebato de locura pasajera, que no cuenta como *felo de se*. Carta XXc, K. H.
«Guiteau is gone into a state during the period of which, he will be ever firing at his President» — el caso de Guiteau, el asesino del presidente Garfield, que la Carta XXc usa como ejemplo de estado post mortem. K. H.
«Your Spirits, in hours of danger, or intense sympathy, vibrating on the same current of thought— which in such cases, creates a kind of telegraphic spiritual wires between your two bodies—may meet and mutually impress your memories; but then you are living, not dead bodies.» — Carta XXc, K. H.: describe cómo los vivos ascienden en espíritu hasta los durmientes en horas de peligro o simpatía intensa.
«I know of no “ thousands of spirits ” who do appear in circles—and moreover positively do not know of one “ perfectly pure circle ” —and “ teach the highest morality. ”» — y la negativa a admitir los miles de espíritus que aparecen en círculos. Carta XXc, K. H.
«Nature is too well, too mathematically adjusted to cause mistakes to happen in the exercise of her functions.» — la fórmula sobre la naturaleza demasiado bien y matemáticamente ajustada para equivocarse. Carta XXc, K. H.
«This does not prevent them from being immediately reborn—and, if their lives were not very very bad, —there is no reason why the eternal Monad should not find the page of that life intact in the Book of Life.» — y el cierre de la Carta XXc sobre el renacer inmediato y la página intacta en el Libro de la Vida. K. H.
«I am afraid the present letters on Theosophy are not worth much, for I have worked on too literal an acceptance of some passages in your long letter about Deva-Chan.» — Carta XXI: la carta de Sinnett que la abre, en la que dice haber trabajado sobre una aceptación demasiado literal de lo recibido.
«And later on after speaking of the case of the suicides in detail you say: — “ As to the victims of accident these fare still worse.» — y el pasaje de K. H. que Sinnett cita sobre las víctimas de accidente. Carta XXI, A. P. S.
«If nothing is done they will appear in Light as written—i. e. as the MS. sent with the present proof stood barring a few little mistakes which I see my wife has made in copying them out.» — con la urgencia editorial que declara: si nada se hace, saldrán tal cual en *Light*. Carta XXI, A. P. S.
«I c a n w e ll u n d e rsta n d y o u r p e r p le x ity b u t c a n h a rd ly h elp y o u .» — la respuesta de K. H. en la Carta XXI, con el espaciado de letras del OCR: comprende la perplejidad y apenas puede ayudarla.
«W h a t I sa id in m y n o te s on y o u r M S S . w a s in re p ly to M r. H u m e ’ s sta tistic a l c a lc u la tio n s w h ic h le d h im to in fe r th a t “ th e re w e re m o re S p irits th a n sh ells in th e s e a n c e ro o m s ” in su c h a c a se .» — con la aclaración de que sus notas respondían a los cálculos estadísticos de Hume. Carta XXI, K. H.
«The possibility of the first or the voluntary and conscious attribute in reference to the infinite mind, notwithstanding the assertions of all the Egos throughout the living world—will remain for ever a mere hypothesis, whereas in the finite mind it is a scientific and demonstrated fact.» — Carta XXII, que el volumen rotula extracto de una carta de K. H. a Hume: discute la atribución de voluntad y consciencia a la mente infinita.
«Contrary in that to the finite, the “ infinite mind, ” which we name so but for agreement sake, for we call it the infinite fo rc e— exhibits but the functions of its cerebellum, the existence of its supposed cerebrum being admitted as above stated, but on the inferential hypothesis deduced from the Kabalistic theory (correct» — con la reserva sobre el propio término, que dice usar solo por convenio. Carta XXII.
«We say and affirm that that motion— the universal perpetual motion which never ceases never slackens nor increases its speed not even during the interludes between the pralayas, or “ nights of Brahma” but goes on like a mill set in motion, whether it has anything to grind or not (for the pralaya means the temporary loss of every form, but by no means the destruction of cosmic matter which is eternal)—we say this perpetual motion is the only eternal and uncreated Deity we are able to recognise.» — la doctrina del movimiento perpetuo universal que ni cesa ni afloja. Carta XXII.
«in the face of blind brutal Evil is to make of him a fiend—a most rascally God.» — y la consecuencia que saca contra el Dios de sus interlocutores frente al mal ciego. Carta XXII.
«A Being- however gigantic, occupying space and having length breadth and thickness is most certainly the Mosaic deity;» — con la identificación del ser que ocupa espacio y tiene dimensiones con la deidad mosaica. Carta XXII.
«If our greatest adepts and Bodhisatvas have never penetrated themselves beyond our solar system, —and the idea seems to suit your preconceived theistic theory wonderfully, my respected Brother—they still know of the existence of other such solar systems, with as mathematical a certainty as any western astronomer knows of the existence of invisible stars which he can never approach or explore.» — y el límite que declara: sus mayores adeptos y bodhisattvas no han penetrado más allá del sistema solar. Carta XXII.
«Meanwhile we may say that it is motion that governs the laws of nature; and that it governs them as the mechanical impulse given to running water which will propel them either in a direct line or along hundreds of side furrows they may happen to meet on their way and whether those furrows are natural grooves or channels prepared artificially by the hand of man.» — la fórmula sobre el movimiento como gobierno de las leyes de la naturaleza, a modo de impulso mecánico. Carta XXII.
«If you ask me “ Whence then the immutable laws? —laws cannot make themselves ” —then in my turn I will ask you—and whence their supposed Creator? —a creator cannot create or make himself.» — y la pregunta que devuelve a quien le objeta el origen de las leyes inmutables. Carta XXII.
«Their plastic, invisible, eternal, omnipresent and unconscious Swabhavat is Force- or Motion ever generating its electricity which is life.» — Carta XXII: nombra Swabhavat, plástico, invisible, eterno, omnipresente e inconsciente, como Fuerza o Movimiento.
«Y e s: there is a force as limitless as thought, as potent as boundless will, as subtile as the essence of life so inconceivably awful in its rending force as to convulse the universe to its centre would it but be used as a lever, but this Force is not God, since there are men who have learned the secret of subjecting it to their will when necessary.» — con la descripción de esa fuerza, tan ilimitada como el pensamiento y tan potente como la voluntad sin límites. Carta XXII.
«It is the motion with its resulting conflict, neutralization, equilibration, correlation, to which is due the infinite variety which prevails.» — y lo que atribuye al conflicto y la equilibración del movimiento. Carta XXII.
«I have thwarted the intention of the Almighty, and dethroned him at my will!» — la frase con que ilustra la fragilidad de las leyes inmutables del Dios que discute. Carta XXII.
«I meant their blind correlations, never the laws, or rather the law— since we recognise but one law in the Universe, the law of harmony, of perfect eq u il ib r iu m .» — y la precisión de que reconocen una sola ley en el universo, la de la armonía. Carta XXII.
«Nor did I ever become guilty of the heresy I am accused of—in reference to spirit and matter.» — Carta XXII: niega la herejía que le imputan sobre espíritu y materia.
«the two are one, and are distinct but in their respective manifestations, and only in the limited perceptions of the world of senses.» — con la doctrina que sostiene: los dos son uno y solo se distinguen en sus manifestaciones. Carta XXII.
«This third principle say the Vedantic Philo sophers—is the only reality, everything else being Maya, as none of the Protean manifestations of spirit-matter or Purusha and Prakriti have ever been regarded in any other light than that of temporary delusions of the senses.» — y el tercer principio de los vedantinos como única realidad, siendo todo lo demás Maya. Carta XXII.
«And no better illustration could be afforded than in the very simple phenomenon of ice, water, vapour and the final dispersion of the latter, the phenomenon being reversed in its consecutive manifestations and called the Spirit falling into generation or matter.» — con la ilustración del hielo, el agua y el vapor. Carta XXII.
«Motion is eternal because spirit is eternal.» — y la sentencia sobre la eternidad del movimiento por la del espíritu. Carta XXII.
«And now to your extraordinary hypothesis that Evil with its attendant train of sin and suffering is not the result of matter, but may be perchance the wise scheme of the moral Governor of the Universe.» — Carta XXII: responde a la hipótesis de su corresponsal de que el mal no resulte de la acción humana.
«My very dear Brother, either we know something or we do not know anything.» — con la disyuntiva que le plantea. Carta XXII.
«I tell you plainly you are unfit to learn, for your mind is too full and there is not a corner vacant from whence a previous occupant would not arise, to struggle with and drive away the newcomer.» — y el juicio que le hace: su mente está demasiado llena para que entre una verdad nueva. Carta XXII.
«The world of force, is the world of Occultism and the only one whither the highest initiate goes to probe the secrets of being.» — la definición del mundo de la fuerza como el mundo del ocultismo, el único adonde va el iniciado más alto. Carta XXII.
«Guided by his Guru the chela first discovers this world, then its laws, then their centrifugal evolutions into the world of matter.» — con el itinerario del chela guiado por su gurú. Carta XXII.
«The hidden things have become patent, and mystery and miracle have fled from his sight forever.» — y el término del proceso: lo oculto se vuelve patente y el misterio y el milagro desaparecen. Carta XXII.
«Our laws are as immutable as those of Nature, and they were known to man and eternity before this strutting game cock, modern science, was hatched.» — la afirmación de que sus leyes son tan inmutables como las de la naturaleza. Carta XXII.
«Control your involuntary powers and develop in the right direction your will and you will become a teacher instead of a learner.» — y el consejo final: dominar los poderes involuntarios y desarrollar la voluntad. Carta XXII.
«There is a very interesting- allusion in your last, when speaking- of Hume you speak of certain characteristics he brought back with him from his last incarnation.» — Carta XXIIIa, que el volumen presenta como notas de interrogación de A. P. Sinnett: pregunta por los rasgos que Hume trae de vidas anteriores.
«Even the fifth race (own) of the fourth round began in Asia a million years ago.» — con el dato que Sinnett recoge sobre la quinta raza iniciada en Asia hace un millón de años. Carta XXIIIa, A. P. S.
«I find that the most common question asked about occult philosophy by fairly intelligent people who begin to enquire about it is “ Does it give any explanation of the origin of evil? ”» — y la pregunta que dice más común entre quienes se acercan a la filosofía oculta. Carta XXIIIa, A. P. S.
«You say: —“ Remember we create ourselves, our Deva Chan, and our Avitchi and mostly during the latter days and even moments of our sentient lives. ”» — Sinnett cita en la Carta XXIIIa la fórmula recibida de que uno crea su propio Deva Chan y su Avitchi.
«The spiritual Ego goes circling through the worlds, retaining what it possesses of identity and self-consciousness, always neither more nor less (a) But it is continually evolving personalities, in which at all events the sense of identity while it remains united with them is very complete,» — y la que describe al Ego espiritual girando por los mundos. Carta XXIIIa, A. P. S.
«Obscurations are a subject at present wrapped in obscurity. They take place after the last man of any given round has passed on to the next planet.» — Carta XXIIIa, notas de interrogación de A. P. Sinnett: pide luz sobre las obscuraciones, que dice envueltas en oscuridad.
«Remember, you belong to the fifth Race, yet you are but a Western sub-race.» — Carta XXIIIb, de K. H., que responde a esas notas: recuerda a Sinnett que pertenece a la quinta raza pero solo a una subraza occidental.
«Notwithstanding your efforts, what you call civilization is confined only to the latter and its off-shoots in America.» — y acota lo que llama civilización a esa subraza y sus retoños en América. Carta XXIIIb, K. H.
«A student of occultism ought not to speak of the ‘‘ stagnant condition of the fourth Race people ” since history knows next to nothing of that condition ‘ ‘ up to the beginning of modern progress ” of other nations but the Western.» — con el reproche al estudiante de ocultismo que habla del estancamiento de los pueblos de la cuarta raza. Carta XXIIIb, K. H.
«Their sub-race ended in nearly total annihilation through causes generated by itself; so will yours at the end of its cycle.» — y el pronóstico simétrico para la propia subraza de Sinnett. Carta XXIIIb, K. H.
«Civilization is an inheritance, a patrimony that passes from race to race along the ascending and descending paths of cycles.» — la definición de civilización como herencia y patrimonio que pasa de raza en raza. Carta XXIIIb, K. H.
«Thus during your transition period—the middle ages—Europe rejected the testimony of Antiquity, calling such sages as Herodotus and other learned Greeks—the Father of Lies, until she knew better and changed the appellation into that of ” Father of History. ”» — con el ejemplo de la Edad Media europea, que rechazó el testimonio de la Antigüedad. Carta XXIIIb, K. H.
«Yes; the fifth race—ours—began in Asia a million years ago.» — y la fecha que da al comienzo de la quinta raza en Asia. Carta XXIIIb, K. H.
«In the Eocene Age—even in its “ very first part, ” the great cycle of the fourth Race men, the Atlanteans—had already reached its highest point, and the great continent, the father of nearly all the present continents—showed the first symptoms of sinking—a process that occupied it down to 11, 446 years ago, when its last island, that, translating its vernacular name, we may call with propriety Poseidonis—went down with a crash.» — Carta XXIIIb, K. H.: sitúa en el Eoceno el gran ciclo de los atlantes de la cuarta raza.
«whoever wrote the Review of Donnelly’s Atlantis is right: Lemuria can no more be confounded with the Atlantic Continent than Europe with America.» — con la distinción entre Lemuria y la Atlántida, apoyada en quien reseñó el *Atlantis* de Donnelly. Carta XXIIIb, K. H.
«Behold, the relics of that once great nation in some of the flat headed aborigines of your Australia!» — y los restos que atribuye a esa nación entre los aborígenes australianos. Carta XXIIIb, K. H.
«Greek and Roman and even Egyptian civilization are nothing compared to the civilizations that began with the 3rd race.» — la comparación que hace entre las civilizaciones griega, romana y egipcia y las que dice anteriores. Carta XXIIIb, K. H.
«You now ask me a direct question, and, I answer it. Greeks and Romans were small sub-races, and Egyptians part and parcel of our own “ Caucasian ” stock.» — con la clasificación de griegos, romanos y egipcios como subrazas menores. Carta XXIIIb, K. H.
«We hold— but then what warrant can you give the world that we are right? —that far “ greater civilizations than our own have risen and decayed.» — Carta XXIIIb, K. H.: sostiene que hubo civilizaciones mucho mayores, y a la vez pregunta qué garantía puede dar al mundo de que tiene razón.
«We affirm that a series of civilizations existed before, as well as after the Glacial Period, that they existed upon various points, of the globe, reached the apex of glory and—died.» — con la afirmación de civilizaciones anteriores y posteriores al periodo glacial. Carta XXIIIb, K. H.
«We speak of civilizations of the anteglacial period; and (not only in the minds of the vulgar and the profane but even in the opinion of the highly learned geologist) the claim sounds preposterous.» — y la reserva sobre lo antediluviano en las mentes vulgares y profanas. Carta XXIIIb, K. H — la fuente imprime *ante-glacial* partido por el salto de renglón y `span()` une las mitades.
«You cannot think that we, who have such tremendous odds against the acceptance of our doctrine would deliberately go on inventing Races and sub-races (in the opinion oh Mr. Hume) were not they a matter of undeniable fact.» — el argumento de credibilidad que ofrece: nadie inventaría deliberadamente una doctrina con tantas probabilidades en contra. Carta XXIIIb, K. H.
«The group of islands off the Siberian coast discovered by Nordeneskjol of the “ Vega ” was found strewn with fossils of horses, sheep, oxen, etc., among gigantic bones of elephants, mammoths, rhinoceroses and other monsters belonging to periods when man—says your science—had not yet made his appearance on earth.» — con el dato de las islas frente a la costa siberiana halladas por la expedición del *Vega*. Carta XXIIIb, K. H.
«I told you before now, that the highest people now on earth (spiritually) belong to the first sub-race of the fifth root Race; and those are the Aryan Asiatics; the highest race (physical intellectuality) is the last sub-race of the fifth— yourselves the white conquerors.» — y la adscripción de los pueblos espiritualmente más altos a la primera subraza de la quinta raza. Carta XXIIIb, K. H.
«All these, fallen, degraded semblances of humanity are the direct lineal descendants of highly civilized nations neither the names nor memory of which have survived except in such books as Popalvul and a few others unknown to Science.» — con la genealogía que da a los pueblos degradados: descendientes de naciones muy civilizadas. Carta XXIIIb, K. H.
«The sinking of Atlantis (the group of continents and isles) begun during the Miocene period—as certain of your continents are now observed to be gradually sinking—and it culminated—first, in the final disappearance of the largest continent an event coincident with the elevation of the Alps; and second with that of the last of the fair Islands mentioned by Plato.» — Carta XXIIIb, K. H.: fecha el hundimiento de la Atlántida a partir del Mioceno.
«The Egyptian priests of Sais told his ancestor Solon, that Atlantis (i. e. the only remaining large island) had perished 9, 000 years before their time.» — con lo que los sacerdotes egipcios de Sais dijeron a Solón. Carta XXIIIb, K. H.
«But then, as I say, they spoke but of the “ Poseidonis ” and would not reveal even to the great Greek legislator their secret chronology.» — y la reserva: hablaban solo de la Poseidonis. Carta XXIIIb, K. H.
«The deep sea explorations—especially those of the Challenger have fully confirmed the reports of geology and palaeontology.» — el apoyo que busca en las exploraciones de aguas profundas del *Challenger*. Carta XXIIIb, K. H.
«the inhabitants of “ Shambullah ” (when yet an island in the Central Asian Sea) over the selfish but not entirely wicked magicians of Poseidonis occurred just 11, 446 ago.» — con la mención de los habitantes de *Shambullah*, que sitúa en una isla del mar centroasiático. Carta XXIIIb, K. H.
«Mr. Hume’s MSS., “ On God” —that he kindly adds to our Philosophy, something the latter had never contemplated before—the subject is mentioned abundantly.» — Carta XXIIIb, K. H.: se queja del manuscrito de Hume *On God*, que dice añadir a su filosofía lo que ella nunca contempló.
«Strangely enough I found a European author—the greatest materialist of his times, Baron d’Holbach— whose views coincide entirely with the views of our philosophy.» — y el hallazgo que le opone: el barón d’Holbach, el mayor materialista de su tiempo, cuyas ideas le resultan afines. Carta XXIIIb, K. H.
«When reading his Essais sur la Nature, I might have imagined I had our book of Kiu-ti before me.» — con la comparación entre los *Essais sur la Nature* y su libro de Kiu-ti. Carta XXIIIb, K. H.
«having reached the apex of its development and glory the fourth Race—the Atlanteans were destroyed by water; you find now but their degenerated, fallen remnants, whose sub-races, nevertheless, aye—each of them, had its palmy days of glory and relative greatness.» — la ley de destrucciones que enuncia: los atlantes de la cuarta raza fueron destruidos por agua. Carta XXIIIb, K. H.
«Every race had its adepts; and with every new race, we are allowed to give them out as much of our knowledge as the men of that race deserve it.» — y la regla de la revelación por razas: a cada raza nueva se les permite dar tanto de su conocimiento como esa raza merece. Carta XXIIIb, K. H.
«The last seventh Race will have its Buddha as every one of its predecessors had; but, its adepts will be far higher than any of the present race, for among them will abide the future Planetary, the Dhyan Chohan whose duty it will be to instruct or “ refresh the memory ” of the first race of the fifth Round men after this planet’s future obscuration.» — con el Buda de la séptima raza y sus adeptos, que dice muy superiores a los actuales. Carta XXIIIb, K. H.
«What emerges at the end of all things is not only “ pure and impersonal spirit, ” but the collective “ personal” remembrances skimmed off every new fifth principle in the long series of being.» — Carta XXIIIb, K. H.: lo que emerge al fin de todas las cosas no es solo espíritu puro e impersonal sino la personalidad colectiva.
«It becomes something only in union with matter—hence it is always something since matter is infinite and indestructible and non-existent without Spirit which, in matter is Life.» — con la doctrina de que el espíritu es algo solo en unión con la materia. Carta XXIIIb, K. H.
«Life, after all, —the greatest problem within the ken of human conception is a mystery that the greatest of your men of Science will never solve.» — y lo que dice de la vida como el mayor problema al alcance de la concepción humana. Carta XXIIIb, K. H.
«Frankenstein is a myth only so far as he is the hero of a mystic tale; in nature—he is a possibility; and the physicists and physicians of the last sub-race of the sixth Race will inoculate life and revive corpses, as they now inoculate small-pox, and often less comely diseases.» — Carta XXIIIb, K. H.: declara a Frankenstein mito solo en cuanto héroe de un relato místico, y posibilidad en la naturaleza.
«Spirit, life and matter, are not natural principles existing independently of each other, but the effects of combinations produced by eternal motion in Space; and they better learn it.» — con la reducción de espíritu, vida y materia a efectos de combinaciones y no a principios independientes. Carta XXIIIb, K. H.
«Rain can be brought on in a small area of space—artificially and without any claim to miracle or superhuman powers, though its secret is no property of mine that I should divulge it.» — y la afirmación de que la lluvia puede provocarse artificialmente en un área pequeña sin milagro ni poder sobrehumano. Carta XXIIIb, K. H.
«But with us, it is an established fact that it is the earth’s magnetism that produces wind, storms, and rain.» — la tesis meteorológica de la Carta XXIIIb: es el magnetismo terrestre el que produce viento, tormentas y lluvia. K. H.
«Earth’s magnetic attraction of meteoric dust, and the direct influence of the latter upon the sudden changes of temperature especially in the matter of heat and cold, is not a settled question to the present day, I believe.» — con el papel que asigna al polvo meteórico en los cambios súbitos de temperatura. Carta XXIIIb, K. H.
«Science makes too much and too little at the same time of “ solar energy ” and even of the Sun itself; and the Sun has nothing to do whatever with rain and very little with heat.» — y el juicio sobre la energía solar, de la que dice que la ciencia hace a la vez demasiado y demasiado poco. Carta XXIIIb, K. H.
«At any rate, we all know, that the heat that the earth receives by radiation from the sun is at the utmost one third if not less of the amount received by her directly from the meteors.» — con la cifra que da al calor recibido por radiación solar. Carta XXIIIb, K. H.
«Call it a chromosphere or atmosphere, it can be called neither; for it is simply the magnetic and ever present aura of the sun, seen by astronomers only for a brief few moments during the eclipse and by some of our chelas—whenever they like—of course while in a certain induced state.» — y lo que dice ser la corona: ni cromosfera ni atmósfera, sino aura magnética. Carta XXIIIb, K. H.
«The head of a man—in a strong ecstatic condition, when all the electricity of his system is centred around the brain, will represent —especially in darkness—a perfect simile of the Sun during such periods.» — con la analogía de la cabeza del hombre en éxtasis rodeada de aureola. Carta XXIIIb, K. H.
«Yet Professors Young and Lockyer rejected that, under the witty pretext, if I remember, that, if the corona were composed of minute particles like a dust cloud (and it is this that we call “ magnetic matter ’’) these particles would (1) fall upon the sun’s body, (2) comets were known to pass through this vapour without any visible effect on them; (3) Professor Young’s spectroscope showed that the coronal line was not identical with the iron one, etc.» — Carta XXIIIb, K. H.: recoge el rechazo de los profesores Young y Lockyer a esa explicación de la corona.
«The fact is, that what you call the Sun is simply the reflection of the huge “ storehouse ” of our System wherein all its forces are generated and preserved; the Sun being the heart and brain of our pigmy Universe, we might compare its faculae—those millions of small, intensely brilliant bodies of which the Sun’s surface away from the spots is made up—with the blood corpuscles of that luminary —though some of them as correctly conjectured by science are as large as Europe.» — Carta XXIIIb, K. H.: lo que llama Sol es, según él, el reflejo del gran almacén del sistema.
«Some of her greatest misconceptions are found in her limited notions on the law of gravitation; her denial that matter may be imponderable; her newly invented term “ force ” and the absurd and tacitly accepted idea, that force is capable of existing per se, or of acting any more than life, outside, independent of, or in any other wise than through matter: in other words that force is anything but matter in one of her highest states, —the last three on the ascending scale being denied because only science knows nothing of them; and her utter ignorance» — con las nociones de la ciencia que declara erróneas, empezando por su idea limitada de la gravitación. Carta XXIIIb, K. H.
«The Sun is neither a solid nor a liquid, nor yet a gaseous glow; but a gigantic ball of electromagnetic Forces» — la definición del Sol que da la Carta XXIIIb: ni sólido, ni líquido, ni gas incandescente, sino una bola gigantesca de fuerza electromagnética. K. H.
«No planets but one have hitherto been discovered outside of the solar system, with all their photometers, while we know with the sole help of our spiritual naked eye a number of them;» — con el estado de los descubrimientos planetarios fuera del sistema solar tal como lo declara. Carta XXIIIb, K. H.
«I am no man of science with regard to, or in connection with modern learning.» — Carta XXIIIb, K. H.: se declara no hombre de ciencia respecto del saber moderno.
«My knowledge of your Western Sciences is very limited in fact; and you will please bear in mind that all my answers are based upon, and derived from, our Eastern occult doctrines regardless of their agreement or disagreement with those of exact science.» — y acota que su conocimiento de las ciencias occidentales es muy limitado. Carta XXIIIb, K. H.
«The working of the best double star photometers is deceptive.» — con el juicio sobre los fotómetros de estrellas dobles, cuyo funcionamiento llama engañoso. Carta XXIIIb, K. H.
«The discrepancy in the observations upon a star (near Gamma Ceti) amounted at times to half a magnitude.» — y la discrepancia concreta que dice haber medido cerca de Gamma Ceti. Carta XXIIIb, K. H.
«The whole of our system is imperceptibly shifting its position in space.» — Carta XXIIIb, K. H.: declara que todo el sistema solar se desplaza imperceptiblemente en el espacio.
«The violent disturbance of its atmosphere and even its red spot that so intrigues science lately, are due—(1) to that shifting and (2) to the influence of that Raja-Star.» — y atribuye la mancha roja de Júpiter y sus perturbaciones atmosféricas a causas que enumera. Carta XXIIIb, K. H.
«Draw your inferences and deductions from this, my dear “ lay ” chela, but beware lest in doing so you sacrifice your humble instructor and the occult doctrine itself, on the altar of your wrathful Goddess—modern science.» — con la advertencia a su corresponsal, al que llama chela laico, de no sacrificarlo todo a la deducción. Carta XXIIIb, K. H.
«The only great truth uttered by Siemens is that inter-stellar space is filled with highly attenuated matter, such as may be put in air vacuum tubes, and which stretches from planet to planet and from star to star.» — la única gran verdad que la Carta XXIIIb concede a Siemens: el espacio interestelar está lleno de materia muy atenuada. K. H.
«Nothing can reach the sun from without the boundaries of its own system in the shape of such gross matter as “ attenuated gases. ”» — con la negativa a que nada de materia grosera alcance al Sol desde fuera de su sistema. Carta XXIIIb, K. H.
«Every bit of matter in all its seven states is necessary to the vitality of the various and numberless systems—worlds in formation, suns awakening anew to life, etc., and they have none to spare even for their best neighbours and next of kin.» — y la doctrina de la materia en sus siete estados como necesaria a la vitalidad de los sistemas. Carta XXIIIb, K. H.
«For indeed, there is but one thing—radiant energy which is inexhaustible and knows neither increase nor decrease and will go on with its self-generating work to the end of the Solar manvantara.» — con la energía radiante como única cosa, inagotable y sin aumento ni merma. Carta XXIIIb, K. H.
«Jenkins did his best some three years ago to prove that it is the north end of the compass needle that is the true north pole, and not the reverse as the current scientific theory maintains.» — Carta XXIIIb, K. H.: recoge el intento de Jenkins de determinar cuál es el polo verdadero de la aguja de la brújula.
«It is due to the presence of certain metals in fusion in that locality.» — y atribuye el fenómeno a metales en fusión en esa localidad. Carta XXIIIb, K. H.
«Increase of temperature diminishes magnetic attraction, and a sufficiently high temperature destroys it often altogether.» — con la ley que invoca: el aumento de temperatura disminuye la atracción magnética. Carta XXIIIb, K. H.
«The temperature I am speaking of is, in the present case rather an aura, an emanation than anything science knows of.» — y la salvedad de que esa temperatura es más bien un aura o emanación. Carta XXIIIb, K. H.
«Of course, this explanation will never hold water with the present knowledge of science.» — con el reconocimiento de que esa explicación no se sostendrá ante la ciencia de su tiempo. Carta XXIIIb, K. H.
«We know that such exist and where they exist; and that there are innumerable planets “ burnt ou t” they say, —in obscuration we say; —planets in formation and not yet luminous, etc.» — y declara conocer planetas apagados que la ciencia no ve. Carta XXIIIb, K. H.
«Yes; the “ fu ll” remembrance of our lives (collective lives) will return back at the end of all the seven Rounds, at the threshold of the long, long Nirvana that awaits us after we leave Globe Z.» — el momento del recuerdo pleno de las vidas colectivas, al fin de las siete rondas. Carta XXIIIb, K. H.
«Bad, irretrievably bad must be that Ego that yields no mite from its fifth Principle, and has to be annihilated, to disappear in the Eighth Sphere, A mite, as I say, collected from the Personal Ego suffices to save him from the dreary Fate.» — con la condición del Ego irremediablemente malo, que no cede nada de su quinto principio. Carta XXIIIb, K. H.
«Blow out your candle, good friend.» — la imagen de la vela apagada con que la Carta XXIIIb explica la pérdida de consciencia. K. H.
«All we can say of the reincarnated “ failures ” is, that they are the reincarnated Manas, the fifth principle of Mr. Smith or Miss Grey, but not certainly that these are the reincarnations of Mr. S. and Miss G.» — y lo que dice de los *failures* reencarnados, que son el Manas reencarnado. Carta XXIIIb, K. H.
«I do not know of anything since the very beginning of our correspondence that displeased the Chohan so much as that.» — Carta XXIIIb, K. H.: declara que nada disgustó tanto al Chohan desde el inicio de la correspondencia.
«A madman may remember very clearly some portions of his past life; yet he is unable to perceive anything in its true light for the higher portion of his Manas and his Buddhi are paralysed in him, have left him.» — con la comparación del loco que recuerda con nitidez su pasado pero no percibe el presente. Carta XXIIIb, K. H.
«But find me one single instance in the annals of Spiritualism where a returning shell of a Faraday or a Brewster (for even they were made to fall into the trap of mediumistic attraction) said one word more than it knew during its life-time.» — y el reto que lanza a los anales del espiritismo sobre los *shells* de un Faraday o un Brewster. Carta XXIIIb, K. H.
«Yes; personal consciousness does leave everyone at death; and when even the centre of memory is re-established in the shell, it will remember and speak out its recollections but through the brain of some living human being.» — la doctrina de que la consciencia personal abandona a todos en la muerte. Carta XXIIIb, K. H.
«It is not even a portion of the fifth that is carried away—least of all 2 principles as Mr. Hume crudely puts it in his Fragments that go into Deva Chan leaving but ii principles behind.» — con la corrección a Hume sobre los dos principios que este creía arrastrados. Carta XXIIIb, K. H.
«A. P. Sinnett is not “ an absolutely new invention. ”» — Carta XXIIIb, K. H.: niega que A. P. Sinnett sea una invención absolutamente nueva.
«He is the child and creation of his antecedent personal self; the Karmic progeny for all he knows, of Nonius Asprena, Consul of the Emperor Domitian—(94 a. d. ) together with Arri cinius Clementus, and friend of the Flamen Dealis of that day» — y lo declara hijo y creación de su yo personal antecedente, prole kármica. Carta XXIIIb, K. H.
«A. P. S. —the friend and brother of K . H. will go to Deva Chan; and A. P. S., the Editor and the lawn-tennis man, the Don Juan, in a mild wav, in the palmy days of “ Saints, Sinners and Sceneries, ” identifying himself by mentioning a usually covered mole or scar, —will, perhaps, be abusing the Babus through a medium to some old friend in California or London.» — con el reparto entre el Sinnett que irá al Deva Chan y el que se disolverá. Carta XXIIIb, K. H.
«Nosce ie ipsum is a direct command of the oracle to the Spiritual monad in Deva Chan; and the “ heresy of Individuality ” is a doctrine propounded by Tathagatha with an eye to the Shell.» — y el *Nosce te ipsum* que llama mandato directo del oráculo a la mónada espiritual, con la grafía *Nosce ie ipsum* del volumen. Carta XXIIIb, K. H.
«What happens then is terrible for it becomes a case o f post mortem licanthropy.» — el término que la Carta XXIIIb da al caso terrible: licantropía post mortem. K. H.
«(23) Mars and four other planets of which astronomy knows yet nothing.» — con la respuesta sobre Marte y otros cuatro planetas que dice desconocidos para la astronomía. Carta XXIIIb, K. H.
«It means only that the monad having no Karmic body to guide its rebirth falls into non-being for a certain period and then reincarnates—certainly not earlier than a thousand or two thousand years.» — y la explicación de la caída de la mónada en el no ser por falta de cuerpo kármico. Carta XXIIIb, K. H.
«My friend, try to understand that you are putting me questions pertaining to the highest initiations.» — Carta XXIIIb, K. H.: advierte a Sinnett que sus preguntas tocan las iniciaciones más altas.
«During the seventh men will have become Gods and animals—intelligent beings.» — y el término de la séptima ronda: los hombres serán dioses y los animales, seres inteligentes. Carta XXIIIb, K. H.
«Hume has been inclined to trace contradictions in some letters referring to the evolution of man, but in conversation with him I have always contended that these are not contradictions at all, — merely due to a confusion about rounds and races—a matter of language.» — Carta XXIVa, de K. H.: recoge la inclinación de Hume a rastrear contradicciones en las cartas sobre la evolución del hombre.
«Then he has pretended to think that you have built up the philosophy as you have gone on, and got out of the difficulty by inventing a great many more races than were contemplated at first, which hypothesis I have always ridiculed as absurd.» — y lo que Hume ha dado a entender: que la filosofía se fue construyendo sobre la marcha. Carta XXIVa, K. H.
«You can hardly call remembrance a dream of yours, some particular scene or scenes within whose narrow limits you would find enclosed a few persons.» — con la distinción entre recuerdo y sueño que la carta propone. Carta XXIVa, K. H.
«Not all of the Intra-Mercurial planets, nor yet those in the orbit of Neptune are yet discovered, though they are strongly suspected.» — Carta XXIIIb, K. H.: sostiene que no se han descubierto todos los planetas intramercuriales ni los de la órbita de Neptuno; el pasaje se reimprime en la contracubierta (plana 584).
«Science will hear sounds from certain planets before she sees them.» — y el pronóstico de que la ciencia oirá sonidos de ciertos planetas antes de verlos; también reimpreso en la contracubierta. Carta XXIIIb, K. H.
«An adept—the highest as the lowest—is one only during the exercise of his occult powers.» — Carta XXIVa, de K. H.: la definición de adepto que da, que lo es solo mientras ejerce sus poderes ocultos.
«Whenever these powers are needed, the sovereign will unlocks the door to the inner man (the adept, ) who can emerge and act freely but on condition that his jailor—the outer man will be either completely or partially paralyzed—as the case may require;» — con la voluntad soberana que abre la puerta al hombre interior. Carta XXIVa, K. H.
«The smallest exercise of occult powers then, as you will now see, requires an effort.» — y el esfuerzo que exige el menor ejercicio de esos poderes. Carta XXIVa, K. H.
«As no athlete is likely to be always amusing himself at swelling his veins in anticipation of having to lift a weight, so no adept can be supposed to keep his will in constant tension and the inner man in full function, when there is no immediate necessity for it.» — con la comparación del atleta que no hincha sus venas de continuo. Carta XXIVa, K. H.
«When the inner man rests the adept becomes an ordinary man, limited to his physical senses and the functions of his physical brain.» — y lo que el adepto es mientras el hombre interior descansa. Carta XXIVa, K. H.
«K. H. when writing to us is not an adept.» — la afirmación más desconcertante de la Carta XXIVa: cuando K. H. escribe, no es adepto.
«Therefore, K . H. may very easily commit mistakes; — Mistakes of punctuation—that» — con la consecuencia que saca sobre sus propios errores. Carta XXIVa, K. H.
«you were not, and therefore I plead “ guilty ” of an omission, but “ not guilty ” of a contradiction.» — y la fórmula con que se declara culpable de omisión pero no de contradicción. Carta XXIVa, K. H.
«If M. told you to beware trusting Isis too implicitly, it was because he was teaching you truth and fact— and that at the time the passage was written we had not yet decided upon teaching the public» — Carta XXIVa, K. H.: explica por qué M. avisó de no fiarse demasiado de *Isis Unveiled*.
«I maintain that it is not wrong; since if it conceals the whole truth, it does not distort it in the fragments of that truth as given in Isis.» — y su propia posición: el pasaje no es erróneo, oculta la verdad entera pero no la deforma. Carta XXIVa, K. H.
«Having been “ invented ” ourselves, we repay the inventors by inventing imaginary races.» — la ironía de la Carta XXIVa sobre inventar razas imaginarias, respondiendo a quien los declara inventados a ellos mismos. K. H.
«Suppose I had written in a previous letter—“ the moon has no atmosphere ” and then went on talking of other things; and told you in another letter “ for the moon has an atmosphere of its own ” etc.: no doubt but that I should stand under the charge of saying to-day black and to-morrow white.» — con el ejemplo de la luna sin atmósfera para mostrar cómo se fabrica una contradicción. Carta XXIVa, K. H.
«Writing my letters, then, as I do, a few lines now and a few words two hours later; having to catch up the thread of the same subject, perhaps with a dozen or more interruptions between the beginning and the end, I cannot promise you anything like western accuracy.» — y las condiciones materiales en que dice escribir sus cartas, unas líneas ahora y unas palabras dos horas después. Carta XXIVa, K. H.
«In their sight I have become a kind of Indo-Tibetan Simon Stylites.» — con la figura del Simeón Estilita indo-tibetano que se aplica a sí mismo. Carta XXIVa, K. H.
«Ever since I undertook the extraordinary task of teaching two grown up pupils with brains in which the methods of western science had crystallized for years; one of whom is willing enough to make room for the new iconoclastic teaching, but who, nevertheless, requires a careful handling while the other will receive nothing but on condition of grouping the subjects as he wants them to group, not in their natural order—I have been regarded by all our Chohans as a lunatic.» — y lo que dice de la tarea de enseñar a dos alumnos adultos. Carta XXIVa, K. H.
«This state lasts from a few hours, (rarely less) days, weeks, months—sometimes to several years.» — la duración del estado de gestación, de unas horas a varios años. Carta XXIVa, K. H.
«Out of the resurrected Past nothing remains but what the Ego has felt spiritually—that was evolved by and through, and lived over by his spiritual faculties—they be love or hatred.» — con lo que sobrevive del pasado resucitado: solo lo que el Ego sintió espiritualmente. Carta XXIVa, K. H.
«As no two men, not even two photographs of the same person, nor yet two leaves resemble line for line each other, so no two states in Deva-Chan are like.» — y la comparación con las hojas y las fotografías que no se repiten línea por línea. Carta XXIVa, K. H.
«Here again the omission of the word ‘‘ Spiritual ” alone, produced a misunderstanding!» — con la omisión de una sola palabra —*Spiritual*— como causa del malentendido. Carta XXIVa, K. H.
«Remember, every feeling is relative. There is neither good nor evil, happiness nor misery per se.» — la relatividad de todo sentimiento que la Carta XXIVa enuncia: ni bien ni mal, ni dicha ni miseria en sí. K. H.
«If a remorse of conscience (the latter proceeding always from the Sixth Principle) has only once been felt during the period of bliss and really spiritual love, born in the sixth and fifth, however polluted by the desires of the fourth, or Kamarupa —then this remorse must survive and will accompany incessantly the scenes of pure love.» — con el papel del remordimiento, que hace proceder siempre del sexto principio. Carta XXIVa, K. H.
«Yes; Love and Hatred are the only immortal feelings; but the gradations of tones along the seven by seven scales of the whole key-board of life, are numberless.» — y la escala de tonos con que gradúa amor y odio. Carta XXIVa, K. H.
«For how can you dispute the fact that music and harmony are for a Wagner, a Paganini, the King of Bavaria and so many other true artists and melomans, an object of the profoundest spiritual love and veneration?» — con los ejemplos de Wagner, Paganini y el rey de Baviera. Carta XXIVa, K. H.
«I fail to comprehend in what respect you object to the word “ dream ”?» — y la pregunta que devuelve sobre la objeción al término *dream*. Carta XXIVa, K. H.
«This would be contrary to all analogies and antagonistic to the law of effects under which results are proportioned to antecedent energies.» — Carta XXV, de K. H.: rechaza la propuesta de su corresponsal por contraria a toda analogía y a la ley de efectos.
«To make it clear you must keep in mind that there are two fields of causal manifestation, to w it: the objective and subjective.» — con los dos campos de manifestación causal que distingue, el objetivo y el subjetivo. Carta XXV, K. H.
«The moral and spiritual activities find their sphere of effects in “ devachan. ”» — y la esfera de efectos de las actividades morales y espirituales. Carta XXV, K. H.
«Bacon, for inst: whom a poet called— “ The greatest, wisest, meanest of mankind ” — might reappear in his next incarnation as a greedy money-getter, with extraordinary intellectual capacities.» — con el ejemplo de Bacon, *the greatest, wisest, meanest of mankind*, que podría reaparecer en su siguiente encarnación. Carta XXV, K. H.
«No man on earth, but has some decided predilection if not a domineering passion; no person, however humble and poor—and often because of all that—but indulges in dreams and desires unsatisfied though these be.» — la doctrina de que no hay hombre sin una predilección decidida o una pasión dominante. Carta XXV, K. H.
«Unless the intuitive perceptions of a trained chela come to the rescue, no amount of description—however graphic—will help.» — con el límite de toda descripción sin la percepción intuitiva de un chela entrenado. Carta XXV, K. H.
«Then that other misconception: “ The more merit, the longer period of devachan.» — Carta XXV, K. H.: objeta la idea de que a más mérito, más largo el Devachan.
«Alas, my friend, you seem as unable to assimilate our mode of thinking, as to digest our food, or enjoy our melodies!» — con la comparación entre asimilar su modo de pensar y digerir su comida. Carta XXV, K. H.
«Nor do we, mortals, —ici bas meme—take much, if any, cognizance of time during periods of happiness and bliss, and find them ever too short; a fact that does not in the least prevent us from enjoying that happiness all the same—when it does come.» — y la observación sobre el tiempo en los periodos de felicidad. Carta XXV, K. H.
«I may also remind you in this connection that time is something created entirely by ourselves; that while one short second of intense agony may appear, even on earth, as an eternity to one man, to another, more fortunate, hours, days, and sometimes whole years may seem to flit like one brief moment; and that finally, of all the sentient and conscious beings on earth, man is the only animal that takes any cognizance of time, although it makes him neither happier nor wiser.» — la doctrina del tiempo como algo creado enteramente por nosotros. Carta XXV, K. H.
«Space and time may be—as Kant has it—not the product but the regulators of the sensations, but only so far, as our sensations on earth are concerned, not those in devachan.» — con Kant convocado para espacio y tiempo como reguladores de las sensaciones. Carta XXV, K. H.
«it is the devachanee himself who absolutely creates both and annihilates them at the same time.» — y el devachanee que los crea y los aniquila a la vez. Carta XXV, K. H.
«Nature cheats no more the devachanee than she does the living, physical man.» — con la afirmación de que la naturaleza no engaña al devachanee más que al hombre físico. Carta XXV, K. H.
«Rather call this life an ugly, horrid nightmare, and you will be right.» — y la inversión que propone sobre cuál de las dos vidas es la pesadilla. Carta XXV, K. H.
«As physical existence has its cumulative intensity from infancy to prime, and its diminishing energy thenceforward to dotage and death, so the dream-life of devachan is lived correspondentially.» — con la curva de intensidad que traza para una y otra existencia. Carta XXV, K. H.
«What the lives in devachan and upon Earth shall be respectively in each instance is determined by Karma.» — Carta XXV, K. H.: el karma como determinante de lo que serán las vidas en el Devachan y en la tierra.
«And this weary round of birth upon birth must be ever and ever run through, until the being reaches the end of the seventh round, or—attains in the interim the wisdom of an Arhat, then that of a Buddha and thus gets relieved for a round or two, —having learned how to burst through the vicious circles—and to pass periodically into the Paranirvana.» — con la ronda fatigosa de nacimientos hasta el fin del ciclo. Carta XXV, K. H.
«He must not be simply annihilated but pu n ish ed; for, annihilation, i. e. total oblivion, and the fact of being snuffed out of conscious existence, constitutes per se no punishment, and as Voltaire expressed it : " le neant ne laisse pas d’avoir du bon. ”» — y la distinción entre aniquilación y castigo. Carta XXV, K. H.
«Yes, certainly there is “ a change of occupation, ” a continual change in Devachan, just as much—and far more—as there is in the life of any man or woman who happens to follow his or her whole life one sole occupation whatever it may be; with that difference, that to the Devachanee his special occupation is always pleasant and fills his life with rapture.» — Carta XXV, K. H.: sostiene que en el Devachan hay cambio continuo de ocupación.
«Change then there must be, for that dream-life is but the fruition, the harvest-time of those psychic seed-germs dropped from the tree of physical existence in our moments of dreams and hopes, fancyglimpses of bliss and happiness stifled in an ungrateful social soil, blooming in the rosy dawn of Devachan, and ripening under its ever fructifying sky.» — con la metáfora de la cosecha de las semillas psíquicas. Carta XXV, K. H — la fuente imprime *fancy-glimpses* partido por el salto de renglón y `span()` une las mitades.
«There—all unrealized hopes, aspirations, dreams, become fully realized, and the dreams of the objective become the realities of the subjective existence.» — y lo que allí ocurre con las esperanzas no realizadas. Carta XXV, K. H.
«That Life of the Elect between the minor Pralaya and Nirvana—or rather before the Pralaya is the Great Reward, the grandest, in fact, since it makes of the Ego (though he may never have been an adept, but simply a worthy virtuous man in most of his existences)—virtually a God, an omniscient, conscious being, a candidate—for eternities of aeons—for a Dhyan Chohan.» — la Gran Recompensa que la Carta XXV sitúa entre el pralaya menor y el nirvana. K. H.
«Enough—I am betraying the mysteries of initiation.» — con la interrupción por temor a traicionar los misterios de la iniciación. Carta XXV, K. H.
«Deva Chan is a state, not a locality.» — y la fórmula que enmienda la geografía del más allá: el Deva Chan es un estado, no una localidad. Carta XXV, K. H.
«In the Kama-Loka (semi-physical sphere) dwell the shells, the victims and suicides; and this sphere is divided into innumerable regions and sub-regions corresponding to the mental states of the comers at their hour of death.» — con los habitantes del Kama-Loka: *shells*, víctimas y suicidas. Carta XXV, K. H.
«If the word “ assimilated ” instead of “ simulated ” had been written the true idea would have been conveyed that the shells’ consciousness is assimilated from the medium and living persons present, whereas now----- !» — Carta XXV, K. H.: atribuye un malentendido al cambio de una palabra, *assimilated* por *simulated*.
«The stay in Devachan is proportioned to the unfinished psychic impulses originating in earth-life: those persons whose attractions were preponderatingly material will sooner be drawn back into rebirth by the force of Tanha.» — y la regla de la estancia en el Devachan, proporcionada a los impulsos psíquicos inconclusos de la vida terrestre. Carta XXV, K. H.
«Personality is the synonym for limitation, and the more contracted the person’s ideas, the closer will he cling to the lower spheres of being, the longer loiter on the plane of selfish social intercourse.» — con la ecuación entre personalidad y limitación. Carta XXV, K. H.
«The social status of a being is, of course, a result of Karma; the law being that “ like attracts like.» — y el estatuto social como resultado del karma, bajo la ley de que lo semejante atrae lo semejante. Carta XXV, K. H.
«Thus one who died a ryot may be reborn a king, and the dead sovereign may next see the light in a coolie’s tent.» — con el ejemplo del ryot que renace rey y el soberano que renace en la choza de un culí. Carta XXV, K. H.
«Nor are your inferences (as regards the well-being and enjoyment of the upper classes being due to a better Karma) quite correct in their general application.» — y el rechazo de la inferencia de que el bienestar de las clases altas provenga de un mejor karma. Carta XXV, K. H.
«They have a eudaemonistic ring about them which is hardly reconcilable with Karmic Law, since those “ well-being and enjoyment ” are oftener the causes of a new and overloaded Karma than the production or effects of the latter.» — con el reproche eudemonista que le hace. Carta XXV, K. H.
«But remember, my very valued brother, that if poor Hindu clerks on Rs. 20 or 30 salaries are expected to help pay the Society’s expenses with that fee, it is sheer injustice to totally exempt the far richer London members.» — Carta XXV, K. H.: pone el ejemplo de los escribientes hindúes de veinte o treinta rupias frente a las cuotas de la Sociedad.
«Do justice, “ though the heavens fall. ”» — con la máxima que invoca. Carta XXV, K. H.
«Besides, our laws and restrictions with regard to money or any financial operations whether within or outside our Association, are extremely severe—inexorable on some points.» — y las restricciones que dice tener sobre cualquier operación financiera. Carta XXV, K. H.
«I am painfully aware of the fact that the habitual incoherence of her statements—especially when excited—and her strange ways make her in your opinion a very undesirable transmitter of our messages.» — Carta XXVI, que el volumen imprime sin firma: reconoce la incoherencia habitual de las declaraciones de Blavatsky cuando se excita.
«Notwithstanding that the time is not quite ripe to let you entirely into the secret; and that you are hardly yet prepared to understand the great Mystery, even if told of it, owing to the great injustice and wrong done, I am empowered to allow you a glimpse behind the veil.» — con la reserva de que el tiempo no está maduro para descubrirle el secreto entero. Carta XXVI.
«When, watching you at Allahabad I saw you making instead copious extracts for him from my letter, I again saw the danger but did not interfere for several reasons.» — Carta XXVII, de K. H.: dice haber visto a Sinnett en Allahabad copiando extractos de su carta para Hume.
«One of them is, that I believe the time fully come when social and moral safety demands that someone of the Theos. Soc. should speak the truth though the Himalaya fall on him.» — y la razón que da para desvelar la verdad: la seguridad social y moral. Carta XXVII, K. H.
«It would be easy for me, on the other hand, to prove + no disembodied Spirit at all, had I not very good reasons for not doing so at present.» — Carta XXVII, K. H.: dice que podría mostrar que el *+* no es espíritu desencarnado, y que se abstiene por buenas razones.
«Rest assured that no intelligent, clever and truthful medium needs “ inspiration ” from a disembodied “ Spirit. ”» — con la afirmación de que ningún médium veraz necesita inspiración de un espíritu desencarnado. Carta XXVII, K. H.
«Truth will stand without inspiration from Gods or Spirits, and better still—will stand in spite of them all; “ angels ” whispering generally but falsehoods and adding to the stock» — y la sentencia sobre la verdad, que se sostiene sin inspiración de dioses ni espíritus. Carta XXVII, K. H.
«In the future, my very dear friend, we will have to limit ourselves entirely to philosophy and avoid—family gossip.» — el límite que K. H. propone para la correspondencia futura: solo filosofía, evitando lo familiar. Carta XXVII.
«Skeletons in family closets, are at times, more dangerous to meddle with, than even—dirty turbans, my illustrious and dear friend.» — con la advertencia sobre los esqueletos en los armarios de familia. Carta XXVII, K. H.
«We, half savage Asiatics judge a man by his motives, and yours were all that is sincere and good.» — y el criterio de juicio que reclama para los suyos, a los que llama asiáticos medio salvajes: juzgan por el motivo. Carta XXVII, K. H.
«Especially have you to bear in mind that the slightest cause produced, however unconsciously, and with whatever motive, cannot be unmade, or its effects crossed in their progress—by millions of gods, demons, and men combined.» — con la ley de causas producidas inconscientemente. Carta XXVII, K. H.
«Hence—you will perhaps see, that the mistakes and blunders of H. Steel Olcott, are of a lighter hue than they at first appear, since even Englishmen, far more intelligent and versed in the world’s ways than he is, are as liable to err.» — y la comparación entre los errores de Olcott y los de sus corresponsales. Carta XXVII, K. H.
«However cogent its logic, noble some of its ideas, ardent its aspiration, it yet lies here before me a very mirror of that spirit of this age, against which we have fought during our whole lives!» — Carta XXVIII, de K. H., dirigida a A. O. Hume: juzga su larga carta pese a la lógica y la aspiración que le reconoce.
«At best it is the unsuccessful endeavour of an acute intellect trained in the ways of an exoteric world, to throw light on, and judge of the modes of life and thought in which it is unversed, for they belong to quite a different world» — con lo que la llama: el esfuerzo fallido de un intelecto agudo formado en un mundo exotérico. Carta XXVIII, K. H.
«We (the Chiefs and I) entirely repudiate the idea that such was our hope (however we might wish it) in regard to the projected A. I. Society.» — Carta XXVIII, K. H.: repudia, en nombre suyo y de los Jefes, que la fundación de la sociedad fuera esperanza de ellos.
«The aspiration for brotherhood between our races met no response—nay, it was pooh-poohed from the first—and so, was abandoned even before I had received Mr. Sinnett’s first letter.» — con la suerte que corrió la aspiración a la hermandad entre las razas. Carta XXVIII, K. H.
«But a “ hot-bed of magick ” we never dreamt of.» — y lo que niega haber soñado nunca: un semillero de magia. Carta XXVIII, K. H.
«It was the secret school for the practical teaching of magick, founded under the name of a club, by a dozen of enthusiasts under the leadership of Lord Lytton’s father.» — la escuela secreta de magia práctica fundada bajo forma de club por una docena de personas, que la Carta XXVIII recuerda. K. H.
«And this is also the reason why, the British T . S. does not progress one step practically.» — con el diagnóstico sobre la rama británica, que dice no avanzar un paso en la práctica. Carta XXVIII, K. H.
«They are of the Universal Brotherhood but in name, and gravitate at best towards Quietism—that utter paralysis of the Soul.» — y el juicio que hace de sus miembros: hermanos universales solo de nombre, con gravitación al quietismo. Carta XXVIII, K. H.
«It was Mr. Sinnett who, of his own motion addressed to a “ Brother ’’ two long letters, even before Mad. B. had obtained either permission or promise from any of us to answer him, or knew to whom of us to deliver his letter.» — Carta XXVIII, K. H.: recuerda que fue Sinnett quien escribió por su cuenta dos largas cartas a un Hermano.
«You did not even know my name!» — con la observación de que Hume ni siquiera conocía su nombre. Carta XXVIII, K. H.
«All I could obtain from Him, though, was the permission to temporarily correspond, and let you speak your whole mind, before giving any definite promise.» — y el único permiso que dice haber obtenido de su superior: cartearse temporalmente. Carta XXVIII, K. H.
«You not only doubt the “ broach phenomenon ” —you positively disbelieve it.» — Carta XXVIII, K. H.: dice a Hume que no solo duda del fenómeno del broche, sino que positivamente lo descree.
«As man is a creature born with a free will and endowed with reason, whence spring all his notions of right and wrong, he does not per se represent any definite moral ideal.» — con la premisa que le opone sobre el libre albedrío y la razón como origen de las nociones de bien y mal. Carta XXVIII, K. H.
«You pride yourself upon not being a “ patriot ” — I do not; for, in learning to love one’s country one but learns to love humanity the more.» — Carta XXVIII, K. H.: se declara patriota frente a Hume, que se enorgullece de no serlo, y hace del amor al país el aprendizaje del amor a la humanidad.
«“ Before Jehovah was, I am ” ! says Man—the ideal of every modern intellectual Englishman.» — con la fórmula que atribuye al inglés intelectual de su tiempo. Carta XXVIII, K. H.
«Most assuredly in such matter as this one—the organization of an A. I. Branch, to be composed of Englishmen and meant to serve as a link between the British and the natives—(the condition being that they who want to share in the secret knowledge, the inheritance of the children of the soil, must be prepared to accord at least some privileges hitherto refused to these natives)—you English people are far more competent than we to draft a general plan.» — Carta XXVIII, K. H.: sostiene que en la organización de una rama anglo-india la ignorancia está de su lado y el conocimiento del de Hume.
«Again you seem to show an unfamiliarity with the Hindu mind when you say: “ not one in ten thousand native minds is as well prepared to realize and assimilate transcendental truths as mine. ”» — y le imputa desconocer la mente hindú. Carta XXVIII, K. H.
«You may be, and most assuredly are our superiors in every branch of physical knowledge; in spiritual sciences we were, are and always will be your—M a s t e r s.» — con el reparto que propone: superiores en conocimiento físico, no en espiritual. Carta XXVIII, K. H.
«But let me ask you, what can I, a half civilized native, —think of the charity, modesty and kindness of one belonging to a superior race; one, whom I know as a noble minded, just, and kind hearted man in most circumstances of his life, when, with an ill-disguised scorn he exclaims: “ if you want men to rush on blind-fold, heed» — y la pregunta con que devuelve el reproche de caridad y modestia. Carta XXVIII, K. H.
«We have the weakness to believe in ever recurrent cycles and hope to quicken the resurrection» — Carta XXVIII, K. H.: declara su creencia en ciclos recurrentes y su esperanza de acelerar la resurrección.
«The “ new civilization ” will be but the child of the old one, and we have but to leave the eternal law to take its own course to have our dead ones come out of their graves; yet, we are certainly anxious to hasten the welcome event.» — con la civilización nueva concebida como hija de la vieja. Carta XXVIII, K. H.
«We want true and unselfish hearts; fearless and confiding souls, and are quite willing to leave the men of the “ higher class ” and far higher intellects to grope their own way to the light.» — y lo que dice buscar: corazones verdaderos y desinteresados, almas confiadas y sin miedo. Carta XXVIII, K. H.
«We, who have studied a little Kant’s moral teachings, analyzed them somewhat carefully, have come to the conclusion that even this great thinker’s views on that form of duty (das Sollen) which defines the methods of moral action—notwithstanding his one-sided affirmation to the contrary—falls short of a full definition of an unconditional absolute principle of morality—as we understand it.» — la lectura de Kant que la Carta XXVIII declara: haber analizado su enseñanza moral con cuidado. K. H.
«However suspicious you might ever feel about the details of the “ brooch” there is one prime feature in the case which your astuteness has already told you can only be accounted for on the theory of a stronger will influencing Mrs. Hume to think after that particular object and no other.» — Carta XXVIII, K. H.: señala a Hume el rasgo primordial del fenómeno del broche pese a sus sospechas de detalle.
«And if Mad. B., a sickly woman, must be credited with such powers, are you quite sure that you yourself would not also be made to succumb to a trained will, ten times stronger than hers?» — con la disyuntiva que le plantea sobre los poderes de Blavatsky. Carta XXVIII, K. H.
«If the power of exoteric mesmerism alone were employed—a power acquired with equal ease by the bad as by the good man—even then you could hardly escape the snares laid out for you, were the man you invited but a good mesmeriser, for—you are a remarkably easy subject— from the physical stand-point.» — y la advertencia sobre el mesmerismo exotérico, que adquieren por igual el bueno y el malo. Carta XXVIII, K. H.
«Conscience as it was already remarked may be well compared to that demon, whose dictates were so zealously listened to and so promptly obeyed by Socrates.» — la comparación de la conciencia con el demonio de Sócrates. Carta XXVIII, K. H.
«Your conscience will n e v e r show you whether the mesmeriser is a true adept or a very clever juggler, if he once has passed your threshold and got control of the aura surrounding your person.» — con su límite: la conciencia nunca dirá si el mesmerizador es un adepto verdadero o un embaucador hábil. Carta XXVIII, K. H.
«Mr. Hume thinks and speaks of me in a way which need only be noticed so far as it affects the frame of mind in which he proposes to apply to me for philosophical instruction.» — Carta XXIX, firmada M.: dice atender a lo que Hume piensa de él solo en cuanto afecta al ánimo de este.
«But passing over his superficial disagreeableness I recognize fully his goodness of motive, his abilities, his potential usefulness.» — y reconoce en Hume bondad de motivo y capacidad pese a lo que llama su desagrado superficial. Carta XXIX, M.
«I am not a fine scholar, Sahibs, like my blessed Brother; but nevertheless, I believe, I understand the value of words.» — con la comparación que M. hace de sí mismo con su Hermano bendito en cuanto a letras. Carta XXIX.
«We of the Indo-Tibetan hovels never quarrel (this in answer to some expressed thoughts in relation to the subject).» — y la afirmación de que en sus chozas indotibetanas nunca riñen. Carta XXIX, M.
«That which is regarded by most men as a “ fact ” to us may seem but a simple RESULT, an after thought unworthy of our attention, generally attracted but to prim ary fa cts.» — con la distinción entre lo que los hombres llaman hecho y lo que para ellos es un simple resultado. Carta XXIX, M.
«It is a perfectly correct statement when saying that such a feeling as h atred has never existed in him.» — Carta XXIX, M.: declara correcto decir que el odio nunca existió en él.
«He confessed to the fact that he was irritated, and to a “ feeling of distrust ” created by H. P. B.» — con lo que Hume sí confesó: irritación y desconfianza creadas por Blavatsky. Carta XXIX, M.
«they know how excitable and ill balanced she is, and this hostile feeling on his part was almost cruel.» — y el estado en que M. describe a Blavatsky, excitable y mal equilibrada. Carta XXIX.
«Had he h a ted her with the most bitter hatred, he could not have tortured her foolishly sensitive nerves more effectually than he has, while still loving the dear old woman.» — con la tortura que atribuye a Hume sobre la sensibilidad de ella, aun sin odiarla. Carta XXIX, M.
«Mr. Hume prides himself in the thought that he never had “ a spirit of veneration ” for anything but his own abstract ideals.» — Carta XXIX, M.: recoge el orgullo de Hume de no haber tenido nunca espíritu de veneración.
«Mr. Hume complains (thousand pardons—“ laughs ” is the correct term) that we show a desire of sittin g u pon him .» — y la queja de Hume, que dice que ellos quieren erigirse en jueces. Carta XXIX, M.
«Both of you labour under the strange impression that We can, and even d o care for anything that may be said or thought of us.» — con la corrección que M. hace a los dos corresponsales sobre lo que a ellos les importa. Carta XXIX.
«Nothing can give US p erso n a l pain or pleasure.» — y la fórmula que la remata. Carta XXIX, M.
«My Rajput blood will never permit me to see a woman hurt in her feelings—though she be a " visionary, ” and the now called “ imaginary ” wrong but another of her “ fancies ”—without defending her;» — la sangre rajput que M. invoca para no consentir que se hiera a una mujer en sus sentimientos. Carta XXIX.
«We have no more the intention of breaking with him, than an orthodox Hindu has of leaving the house he is visiting until told that his company is no more wanted.» — con la imagen del hindú ortodoxo que no abandona la casa. Carta XXIX, M.
«When the spiritual soul is left to guide him, no purer, no better, nor kinder man can be found.» — y lo que M. concede a Hume cuando su alma espiritual lo guía. Carta XXIX.
«Only where you are and will be ever wrong, my dear sir, it is in entertaining the idea that phenomena can ever become “ a powerful engine ” to shake the foundations of erroneous beliefs in the Western mind.» — Carta XXIX, M.: sitúa el error de Sinnett en creer que los fenómenos servirían al mundo si se vulgarizaran.
«It took Mr. Hume years to kill enough birds to make up his book; and he did not command them to leave their leafy retreats, but had to wait for them to come and let him stuff and label them; so must you be patient with us.» — con la comparación de los pájaros que Hume mató para su libro. Carta XXIX, M.
«Ah, Sahibs, Sahibs! if you could only catalogue and label us and set us up in the British Museum, then indeed might your w o rld have the absolute, the dessicated truth.» — y la imagen del Museo Británico con que ironiza sobre lo que se les pide. Carta XXIX, M.
«You have been chasing us around your own shadows, just catching a vanishing glimpse of us now and again, but never coming near enough to escape the gaunt skeleton of suspicion that is at your heel and stares you in the future.» — con la figura de la caza de sombras. Carta XXIX, M.
«Though Mr. Hume may not think it, the “ mark of the adept ” is kept at -----------not at Simla, and I try to keep up to it, however poor I may be as a writer and a correspondent.» — el cierre de la Carta XXIX, firmada M.: dice que la marca del adepto se guarda en otra parte, no en Simla.
«Lying is a refuge to the weak, and we are sufficiently strong, even with all the shortcomings you are pleased to discover in us, to dread truth very little; nor are we likely to lie, only because it is» — Carta XXX, de K. H., dirigida a A. O. Hume: declara que la mentira es refugio de los débiles.
«Henceforth, if your desire is that we should work together, we must do so on a footing of perfect understanding.» — con la condición que pone para seguir trabajando juntos: franqueza perfecta. Carta XXX, K. H.
«Since it becomes quite hopeless to convince you that even we occasionally, do read other people's thoughts, may I hope that you will credit us, at least, with a sufficient knowledge of the English language not to have entirely misunderstood your very plain letter?» — y lo que concede sobre leer el pensamiento ajeno. Carta XXX, K. H.
«A chela under probation is allowed to think and do whatever he likes.» — la regla del chela a prueba que la Carta XXX enuncia: se le permite pensar y hacer lo que quiera. K. H.
«He is warned and told beforehand: you will be tempted and deceived by appearances; two paths will be open before you, both leading to the goal you are trying to attain;» — con la advertencia previa que se le da sobre las apariencias y los dos caminos. Carta XXX, K. H.
«He is free to; and will not be held to account for using the most abusive words and expressions regarding his guru’s actions and orders, provided he comes out victorious from the fiery ordeal;» — y la libertad que se le reconoce incluso para insultar a su gurú. Carta XXX, K. H.
«As I once said before, they know that what they teach is a lie; and we know that what we impart is truth, the only truth and nothing but the truth.» — la comparación con los jesuitas que la Carta XXX traza: ellos saben que lo que enseñan es mentira. K. H.
«They work for the greater power and glory ( ! ) of their order; we—for the power and final glory of individuals, of isolated units, of humanity in general, and we are content, nay forced—to leave our Order and its chiefs entirely in the shade.» — con la diferencia de fines. Carta XXX, K. H.
«They—the Jesuits sacrifice the inner principle, the Spiritual brain of the ego, to feed and develop the better the physical brain of the personal evanescent man, sacrificing the whole humanity to offer it as a holocaust to their Society—the insatiable monster feeding on the brain and marrow of humanity, and developing an incurable cancer on every spot of healthy flesh it touches.» — y lo que dice que sacrifican los jesuitas: el principio interior, el cerebro espiritual del ego. Carta XXX, K. H.
«Both we believe that it is moral to tell the truth and immoral to lie; but here every analogy stops and our notions diverge in a very remarkable degree.» — con el punto en que la analogía se detiene. Carta XXX, K. H.
«If it is a meritorious act to extirpate with the roots all feelings of anger, so as to never feel the slightest paroxysm of a passion we all consider sinful, it is a still greater sin with us to pretend that it is so extirpated.» — Carta XXX, K. H.: pregunta si extirpar de raíz la ira es más meritorio que reprimir su expresión.
«And yet in the ideas of the West, everything is brought down to appearances even in religion.» — y el juicio que hace de Occidente, donde todo se reduce a apariencias hasta en la religión. Carta XXX, K. H.
«A confessor does not inquire of his penitent whether he felt anger, but whether he has shown anger to anyone.» — con el ejemplo del confesor que pregunta si mostró ira, no si la sintió. Carta XXX, K. H.
«If you really want to be a chela i. e. to become the recipient of our mysteries, you have to adapt yourself to our ways, not we to yours.» — la condición que la Carta XXX pone a quien quiera ser chela: adaptarse a sus modos, no al revés. K. H.
«Do not you think that it is far nobler to say what one thinks, and having said—that even which you will naturally regard as an impertinence—and then render to the person so treated all manner of services of which he is never likely to hear not only to find them out—than to do what the highly civilized Colonel or General Watson and especially his lady have done, when upon seeing for» — con la fórmula sobre decir lo que se piensa. Carta XXX, K. H.
«The option of receiving him or not as a regular chela—remains with the Chohan.» — y la reserva del Chohan sobre admitir o no a un chela regular. Carta XXX, K. H.
«Our precautions are all taken. None of our Upasika or Yu-posah, neither H. P. B. nor O., nor even Damodar, nor any of them can be incriminated.» — con las precauciones que dice tener tomadas y los nombres de sus upasikas. Carta XXX, K. H.
«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.» — Carta XXX, K. H.: dice conservar todas las cartas de Hume y hallar en casi todas el espíritu de una determinación.
«To this I reply that you sin against the multitudes.» — con el reproche de pecar contra las multitudes. Carta XXX, K. H.
«do not complain; but the bare fact of your addressing- me as “ Master” in your letters—makes me the laughing-stock of all our Tchutuktus who know anything of our mutual relations.» — y lo que le hace pensar el que Hume lo llame *Master* en sus cartas. Carta XXX, K. H.
«You will perceive therein, how much you English have to undo in India, before you can hope to do anything good in the country.» — con lo que dice que los ingleses tienen que deshacer en la India antes de poder hacer nada bueno. Carta XXX, K. H.
«Your future book is a little jewel; and, small and tiny as it is, it may, one day, be found to soar as high as Mount Everest over your Simla hills.» — Carta XXXI, de K. H.: llama joyita al libro que Sinnett prepara.
«They will begin by rejecting—nay—vilifying it; but, it will find its faithful twelve and—the seed thrown by your hand into the soil of speculation will not grow up as a weed.» — con el pronóstico de que lo rechazarán y vilipendiarán antes de hallar sus doce fieles. Carta XXXI, K. H.
«You remind too often the reader of your ignorance; and presenting but as a modest theory, that, which at the bottom of your heart you know and feel to be an axiom, a primary truth—instead of helping, you but perplex him and—create doubt.» — y el reproche que le hace: recuerda demasiado al lector su ignorancia. Carta XXXI, K. H.
«As Spiritualists of to-day have degraded “ Spirit, ” so have the Hindus degraded Nature by their anthropomorphistic conceptions of it.» — la simetría que la Carta XXXI traza entre los espiritistas que degradaron el espíritu y los hindúes que degradaron la naturaleza. K. H.
«I have laboured for more than a quarter of a century night and day to keep my place within the ranks of that invisible but ever busy army which labours and prepares for a task which can bring no reward but the consciousness that we are doing our duty to humanity;» — con el cuarto de siglo de trabajo día y noche que se atribuye. Carta XXXI, K. H.
«If your efforts will teach the world but one single letter from the alphabet of Truth—that Truth which once pervaded the whole world—your reward will not miss you.» — y la medida del éxito que propone: una sola letra del alfabeto de la Verdad. Carta XXXI, K. H.
«Mr. Hume has put his foot in a hornet’s nest and must not complain.» — Carta XXXII, de K. H.: dice que Hume metió el pie en un avispero y no debe quejarse.
«Since we have mixed ourselves with the outside world, we have no right to suppress the personal opinion of its individual members, nor eschew their criticisms, however unfavourable to us—hence the positive order» — con el principio que invoca: mezclados con el mundo exterior, no tienen derecho a suprimir la opinión personal. Carta XXXII, K. H.
«For my part I will run willingly the hazard of being thought a self-contradicting ignoramus, and criticized in unmeasured terms by Mr. Hume in print, provided you really profit by the tuition, and share from time to time your knowledge with the world.» — y el riesgo que declara correr de pasar por ignorante que se contradice. Carta XXXII, K. H.
«Resolved not to lose so useful a tool (useful in one direction, of course) the Chohan permitted himself to be over-persuaded by us, into giving sanction to my intercourse with Mr. Hume.» — con la decisión del Chohan de no perder un instrumento útil. Carta XXXII, K. H.
«He accuses me of giving through him “ false ideas and facts ” to the world; and adds that he would willingly keep aloof from—break with us but for his desire of benefitting the world!» — Carta XXXII, K. H.: recoge la acusación de Hume de que da al mundo ideas y hechos falsos a través de él.
«Know my friend that in our world though we may differ in methods we can never be opposed in principles of action and the broadest and most practical application of the idea of the Brotherhood of Humanity is not incompatible with your dream of establishing a nucleus of honest scientific enquirers of good repute, who would give weight to the T . S. organization in the eyes of the multitude, and serve as a shield against the ferocious and idiotic attack of sceptics and materialists.» — Carta XXXIII, de K. H.: la fórmula sobre diferir en los métodos sin oponerse jamás en los principios.
«The Society will never perish as an institution, although branches and individuals in it may.» — Carta XXXIV, de K. H.: la sentencia sobre la Sociedad, que como institución no perecerá aunque perezcan ramas e individuos.
«Secondhand testimony never really satisfied any but a credulous (or rather non-sceptical) mind.» — Carta XXXV, de K. H.: sostiene que el testimonio de segunda mano nunca satisfizo a nadie salvo al crédulo.
«It is not p h ysica l phenomena that will ever bring conviction to the hearts of the unbelievers in the “ Brotherhood ” but rather phenomena of in tellectu a lity, p h ilo so p h y and logic, if I may so express it.» — y niega que los fenómenos físicos lleven convicción al corazón del incrédulo. Carta XXXV, K. H.
«Many clever Jesuits might pass all your Degrees, even up to the 6th and 7th: would you, then, admit him into the second section?» — con la objeción de los jesuitas que podrían pasar todos los grados de la Sociedad. Carta XXXV, K. H.
«If the psychic idiosyncracy is lacking, no culture will supply it.» — y la condición que declara insustituible: sin la idiosincrasia psíquica no hay cultura que la supla. Carta XXXV, K. H.
«Make them fill up the forms and initiate the candidates right away.» — Carta XXXVI, firmada M.: ordena llenar los formularios e iniciar a los candidatos sin demora.
«The Master has awaked and bids me write.» — Carta XXXVII, firmada *Dd.*, que el índice adjudica al *Disinherited* escribiendo por encargo de K. H.: dice que el Maestro ha despertado y le manda escribir.
«One year has wrought a great change in your heart.» — con lo que el Maestro le hace decir sobre el cambio operado en un año en el corazón de Sinnett. Carta XXXVII, *Dd.*
«Though you may have read in the modern works on mesmerism how, that which we call “ Will-Essence ” and you “ fluid ” —is transmitted from the operator to his objective point, you perhaps scarcely realize how everyone is practically, albeit unconsciously, demonstrating this law every day and every moment.» — y la referencia a la esencia de voluntad de las obras modernas sobre mesmerismo. Carta XXXVII, *Dd.*
«His present work also—a pyramid of intellectual energy misspent —his objections and reasons, are all calculated but to exonerate himself only.» — el juicio que transmite sobre la obra de Hume: una pirámide de energía intelectual malgastada. Carta XXXVII, *Dd.*
«Master regrets to find in him the same spirit of utter, unconscious selfishness with no view to the good of the Cause he represents.» — con el egoísmo inconsciente que el Maestro le atribuye. Carta XXXVII, *Dd.*
«Should you desire to write to Him though unable to answer Himself Master will receive your letters with pleasure; you can do so through D. K. Mavalankar.» — y la vía de correspondencia que ofrece, a través de D. K. Mavalankar. Carta XXXVII, *Dd.*
«science their only or even chief aim may as well not join it—they are doomed to disappointment as much as those who commit the mistake of letting- them believe that the Society is nothing else.» — Carta XXXVIII, firmada M.: advierte que quien entre en la Sociedad con la ciencia por único fin está condenado a la decepción.
«It is just because they preach too much “ the Brothers ” and too little if at all Brotherhood that they fail.» — con el reproche a los que predican demasiado a los Hermanos y demasiado poco la Hermandad. Carta XXXVIII, M.
«It is he alone who has the love of humanity at heart, who is capable of grasping thoroughly the idea of a regenerating practical Brotherhood who is entitled to the possession of our secrets.» — y la condición que pone al chela: tener el amor a la humanidad en el corazón. Carta XXXVIII, M.
«A man who places not the good of mankind above his own good is not worthy of becoming our chela—he is not worthy of becoming higher in knowledge than his neighbour.» — con la fórmula que la remata. Carta XXXVIII, M.
«There was a time, when from sea to sea, from the mountains and deserts of the north to the grand woods and downs of Ceylon, there was but one faith, one rallying cry—to save humanity from the miseries of ignorance in the name of Him who taught first the solidarity of all men.» — la evocación de un tiempo pasado en que, según la Carta XXXVIII, el saber corría de mar a mar. M.
«Yes; and now we are in the midst of a conflicting people, of an obstinate, ignorant people seeking to know the truth, yet not able to find it for each seeks it only for his own private benefit and gratification, without giving one thought to others.» — y el presente en que dice hallarse, en medio de un pueblo obstinado e ignorante. Carta XXXVIII, M.
«It is selfishness and exclusiveness that killed ours, and it [is] selfishness and exclusiveness that will kill yours—which has in addition some other defects which I will not name.» — con la causa que asigna a la ruina: el egoísmo y la exclusividad. Carta XXXVIII, M.
«Your three articles are certainly praiseworthy, the points well taken and as far as I can judge—calculated to arrest the attention of every scholar and metaphysician especially the ist.» — Carta XXXIX, firmada *the Disinherited*: juzga los tres artículos de Sinnett dignos de elogio.
«My object is twofold—to develop your metaphysical intuitions and help the journal by infusing into it a few drops of real literary good blood.» — con el doble objeto que declara: desarrollar sus intuiciones metafísicas y ayudar a la revista. Carta XXXIX.
«There is one general law of vision (physical and mental or spiritual) but there is a qualifying special law proving that all vision must be determined by the quality or grade of man’s spirit and soul, and also by the ability to translate divers qualities of waves of astral light into consciousness.» — Carta XL, firmada M.: la ley general de la visión, física y espiritual, con sus circunstancias cualificadoras.
«Unless regularly initiated and trained—concerning the spiritual insight of things and the supposed revelations made unto man in all ages from Socrates down to Swedenborg and “ Fern ” —no self-tutored seer or clairaudient ever saw or heard quite correctly.» — y el límite que pone a quien no está iniciado ni entrenado. Carta XL, M.
«Their guru was no initiate only a man of extraordinary purity of life and powers of endurance.» — con lo que dice del gurú de aquella sociedad: no era iniciado, sino hombre de pureza y resistencia extraordinarias. Carta XL, M.
«He had never consented to give up his notions of a personal god and even gods though offered more than once.» — y su negativa a abandonar la idea de un dios personal. Carta XL, M.
«Many of us have regretted his self-delusion but he was too good to be forcibly interfered with.» — con la autodelusión que le atribuye sin haber querido interferir. Carta XL, M.
«I believe verily I am unfit to express my ideas clearly in your language.» — Carta XLI, firmada M.: se declara incapaz de expresar sus ideas con claridad en inglés.
«She is but a “ shell ” at times and I, often careless in watching her.» — y lo que dice de Blavatsky, a la que llama a veces un *shell*. Carta XLI, M.
«No law suit will help—but publicity in the matter of vindication as much as in the question of accusation— 10,000 circular letters sent throughout to prove the accusations false.» — con el remedio que propone frente al pleito: publicidad y diez mil circulares. Carta XLI, M.
«The pathway through earth-life leads through many conflicts and trials, but he who does naught to conquer them can expect no triumph.» — Carta XLII, que el volumen imprime sin firma: la sentencia sobre el sendero de la vida terrestre y sus conflictos.
«My friend’s friend—K . H. has not forgotten you; K . H. does not intend breaking off with you—unless Hume Sahib should spoil the situation beyond mending.» — Carta XLIII, firmada M.: asegura que K. H. no piensa romper con Sinnett.
«In proportion as he rises towards perfect adeptship the fancies and antipathies of his former self are weakened: (as K . H. in substance explained to you) he takes all mankind into his heart and regards them in the mass.» — con lo que dice ocurrirle al adepto al acercarse a la perfección: las antipatías de su antiguo yo se atenúan. Carta XLIII, M.
«I could and had no right to influence you any way—precisely because you are no chela.» — Carta XLIII, M.: declara no tener derecho a influir en Sinnett precisamente por no ser este chela.
«It will be a long struggle for you to tear away the “ cataracts ” and see things as they are.» — con la imagen de las cataratas que hay que arrancarse para ver las cosas como son. Carta XLIII, M.
«Hume Sahib is a maya to you as great as any.» — y la calificación de Hume como maya. Carta XLIII, M.
«Our greatest trouble is to teach pupils not to be befooled by appearances.» — con lo que declara su mayor dificultad como maestros: enseñar a los discípulos a no dejarse engañar por las apariencias. Carta XLIII, M.
«because we are taught from the first that each man is personally responsible to the Law of Compensation for every word of his voluntary production.» — la doctrina de la responsabilidad personal ante la Ley de Compensación. Carta XLIII, M.
«If our philosophy is wrong a wonder will not set it right.» — y la sentencia sobre el prodigio, que no endereza una filosofía errónea. Carta XLIII, M.
«Knowledge for the mind, like food for the body, is intended to feed and help to growth, but it requires to be well digested and the more thoroughly and slowly the process is carried out the better both for body and mind.» — con la analogía del conocimiento y el alimento. Carta XLIII, M.
«If you cannot be happy without phenomena you will never learn our philosophy.» — con la condición que pone al estudio de su filosofía: no depender de los fenómenos; el pasaje se reimprime en la contracubierta (plana 584). Carta XLIII, M.
«For the 6-1/2 years they have been struggling against such odds as would have driven off any one who was not working with the desperation of one who stakes life and all he prizes on some desperate supreme effort.» — Carta XLIV, firmada M.: cuenta seis años y medio de lucha contra adversidades que habrían ahuyentado a cualquiera.
«We will subside out of public view like a vapour into the ocean.» — con la imagen de la retirada de la vista pública. Carta XLIV, M.
«And not even they, unless, from the President downward they bind themselves by the most solemn pledges of honour to keep an inviolable silence thenceforth about us, the Lodge, Tibetan affairs.» — y la condición del secreto que impondría a los que quedaran. Carta XLIV, M.
«In such a case effort would be suspended until the beginning of another septenary cycle when, if circumstances should be more auspicious, another attempt might be made, under the same or another direction.» — con el aplazamiento hasta el comienzo de otro ciclo septenario. Carta XLIV, M.
«My Brother—I have been on a long journey after supreme knowledge, I took a long time to rest.» — Carta XLV, de K. H.: dice haber vuelto de un largo viaje en pos del conocimiento supremo.
«I offer it to you, whose inner Self reconciles me to the outer man who but too often forgets that great man is he who is strongest in the exercise of patience.» — y la distinción entre el yo interior y el hombre exterior de su corresponsal. Carta XLV, K. H.
«At the same time let me tell you that it is more difficult than before to exchange letters with you, though my regard for you has sensibly increased, instead of being lessened—as you feared—and will not diminish unless—but as the consequence of your own acts.» — Carta XLV, K. H.: declara más difícil que antes cartearse.
«The world of the Plains is antagonistic to that of the mountains, that you know'; but what you do not know is the great harm produced bv your own unconscious indiscretions.» — con la oposición entre el mundo de las llanuras y el de las montañas. Carta XLV, K. H.
«I can come nearer to you, but you must draw me by a purified heart and a gradually developing will.» — y la condición del acercamiento: un corazón purificado y una voluntad en desarrollo. Carta XLV, K. H.
«Your hidden Self has mirrored itself in our Akasa; your nature is—yours, your essence is—ours.» — la fórmula sobre el yo oculto reflejado en su Akasa. Carta XLV, K. H.
«The flame is distinct from the log of wood which serves it temporarily as fuel; at the end of your apparitional birth—and whether we two, meet face to face in our grosser rupas—you cannot avoid meeting us in Real Existence.» — con la imagen de la llama y el leño. Carta XLV, K. H.
«Nature has linked all parts of her Empire together bv subtle threads of magnetic sympathy, and, there is a mutual correlation even between a star and a man; thought runs swifter than the electric fluid, and your thought will find me if projected by a pure impulse, as mine will find, has found, and often impressed your mind.» — la doctrina de los hilos sutiles de simpatía magnética con que la naturaleza enlaza su imperio. Carta XLV, K. H.
«“ They that be whole need not the physician, but they that be sick ” —is an axiom, whoever may have spoken it.» — con la máxima evangélica que aplica a la admisión de miembros incómodos. Carta XLV, K. H.
«To have cheerful confidence and hope is quite another thing from giving way to the fool’s blind optimism: the wise man never fights misfortune in advance.» — y la distinción entre confianza esperanzada y optimismo ciego de necio. Carta XLV, K. H.
«The cause will never be ruined though albeit the Sisyphus’ rock may crush a good many toes.» — con la sentencia sobre la causa, que nunca se arruinará aunque la roca de Sísifo aplaste algunos dedos. Carta XLV, K. H.
«I cannot avail myself of your kind advice to write to Mr. Hume in my brightest red since it would be opening a new door for an endless correspondence, an honour I would rather decline.» — Carta XLVI, firmada M.: rehúsa escribir a Hume en su rojo más brillante.
«Let him remember, that we are not Indian Rajahs in need of and compelled to accept political Ayahs, and nurses to lead us on by the string.» — con la comparación que rechaza: no son rajás indios necesitados de agentes políticos. Carta XLVI, M.
«That the Society was founded, went on and will go on with or without him—let him suit himself as to the latter.» — y la declaración de que la Sociedad seguirá con Hume o sin él. Carta XLVI, M.
«Fern was tested and found a thorough Dugpa in his moral nature.» — lo que M. dice del resultado de la prueba de Fern: dugpa cabal en su naturaleza moral. Carta XLVI.
«Europe is a large place but the world is bigger yet.» — Carta XLVII, firmada M.: la fórmula sobre Europa y el mundo.
«The sun of Theosophy must shine for all, not for a part.» — con el enunciado que la remata sobre el sol de la teosofía. Carta XLVII, M.
«Our Chohan forbade us absolutely to take any part in it.» — y la prohibición del Chohan de tomar parte en aquello. Carta XLVII, M.
«Search and find in it—if you can, one single word about occult philosophy, or esotericism or anything of that element now so largely infused in the spiritual movement.» — el reto que M. lanza a la literatura espiritista anterior a 1877. Carta XLVII.
«And Crookes—has he not brought science within our hail in his “ radiant matter” discovery?,,» — con lo que concede a Crookes por su materia radiante. Carta XLVII, M.
«The Old Woman is accused of untruthfulness, inaccuracy in her statements.» — Carta XLVII, M.: recoge la acusación de falta de veracidad contra Blavatsky.
«She is too truthful, too outspoken, too incapable of dissimulation: and now she is being daily crucified for it.» — y la defiende llamándola demasiado veraz y franca. Carta XLVII, M.
«There are cycles of 7, 11, 21, 77, 107, 700, ir, ooo, 21, 000 etc.; so many cycles will make a major and so on.» — con la serie de ciclos que enumera. Carta XLVII, M.
«Martyrdom is pleasant to look at and criticise, but harder to suffer.» — la sentencia sobre el martirio, agradable de mirar y duro de sufrir. Carta XLVII, M.
«There never was a woman more unjustly abused than H. B.» — y el juicio sobre el trato dado a Blavatsky. Carta XLVII, M.
«No, never can we pursue our further journey—if hand in hand—along that high-way, crowded thoroughfare, which encircles them, and on which Spiritualists and mystics, prophets and seers elbow each other now-a-day.» — Carta XLVIII, de K. H.: niega que puedan seguir juntos por la vía ancha y concurrida.
«But no one could ever violently break them, without becoming the first victim to his guilt; yea, to the extent of risking to lose his own, his hard won share of immortality, here and there.» — con la ley que enuncia: nadie puede quebrantarla violentamente sin ser su primera víctima. Carta XLVIII, K. H.
«He must not even desire too earnestly or too passionately the object he would reach: else, the very wish will prevent the possibility of its fulfilment, at best—retard and throw it back.. . .» — y la advertencia sobre desear con demasiada pasión el objeto que se busca. Carta XLVIII, K. H.
«There are more than one such hint though; hence your attention is asked to the “ Elixir of L ife” and W. Oxley’s ‘‘ Philosophy of Spirit. ”» — con la remisión al *Elixir of Life*. Carta XLVIII, K. H.
«Yet, I must say, that of all the present English “ prophets, ” W. Oxley is the only one who has an inkling of truth; hence the only one calculated to effectually help our movement.» — lo que K. H. concede a W. Oxley entre los profetas ingleses de su tiempo. Carta XLVIII.
«Poor, poor Humanity, when shalt thou have the whole and unadulterated Truth!» — con la exclamación sobre la humanidad y la verdad sin adulterar. Carta XLVIII, K. H.
«Never will the Spiritualists find reliable, trustworthy mediums and Seers (not even to a degree) so long as the latter and their “ circle ” will saturate themselves with animal blood, and the millions of infusoria of the fermented fluids.» — y el pronóstico sobre los médiums fiables que los espiritistas no hallarán. Carta XLVIII, K. H.
«As we do not “ require a passive mind ” but on the contrary are seeking for those most active, which can put two and two together once that they are on the right scent, we will, if you please, drop the subject.» — la fórmula de la Carta XLVIII sobre lo que buscan: no una mente pasiva sino las más activas. K. H.
«M. had to interfere, and to force the whole household to give up meat; and they had, all of them, to be purified and thoroughly cleansed with various disinfecting drugs before I could even help myself to my letters.» — con la intervención de M. para que la casa entera dejara la carne. Carta XLVIII, K. H.
«Neglect then, not, my good Brother, the humble, the derided Journal of your Society, and mind not either its quaint, pretentious cover, nor the “ heaps of manure ” contained in it—» — y el encargo de no descuidar la revista de la Sociedad. Carta XLVIII, K. H.
«But he, who would become a son of Wisdom can always see beneath the rugged surface.» — con la fórmula sobre el hijo de la Sabiduría que ve bajo la superficie áspera. Carta XLVIII, K. H.
«All this is possible and may happen; for our ways are the ways of “ Madmen ” .» — y la frase que el volumen recoge sobre sus modos, que llama de locos. Carta XLVIII, K. H.
«My good, my faithful friend, remember that hope deferred is no hope lost.» — con el consuelo que ofrece. Carta XLVIII, K. H.
«N o; you will not be snatched away from your study before you have thoroughly mastered the alphabet, so as to learn to read by yourself; and, it depends but on you alone to nail for ever “ the too attractive vision ” which seems to you now to be fading away..» — y la garantía de que no se le arrancará del estudio antes de dominar el alfabeto. Carta XLVIII, K. H.
«On close observation, you will find that it was never the intention of the Occultists really to conceal what they had been writing from the earnest determined students, but rather to lock up their information for safety-sake, in a secure safe-box, the key to which is—intuition.» — Carta XLVIII, K. H.: declara que nunca fue intención de los ocultistas hacer lo que se les atribuye; el pasaje se reimprime en la contracubierta (plana 584).
«Certainly I am of opinion that since our correspondence was established for the good of the many it would prove very little profitable to the world at large unless you do recast the teachings and ideas contained therein “ in the form of an essay, ” not only on the occult philosophical view of creation but upon every other question.» — Carta XLIX, de K. H.: sitúa el fin de la correspondencia en el bien de muchos.
«No wonder you find it cloudy, for it was never meant for the uninitiated reader.» — y lo que dice del texto que Sinnett halla nebuloso: nunca se pensó para el lector no iniciado. Carta XLIX, K. H.
«One must have the key to it and that key is a science per se.» — con la clave que exige, que llama ciencia en sí misma. Carta XLIX, K. H.
«Isaac Newton understood them well; but withheld his knowledge very prudently for his own reputation, and very unfortunately for the writers of Saturday Review and its contemporaries.» — lo que la Carta XLIX afirma de Isaac Newton: entendía bien esas cosas y calló por prudencia. K. H.
«They know “ the limits of the natural ” !!» — con la ironía sobre quienes dicen conocer los límites de lo natural. Carta XLIX, K. H.
«“ Real Adepts like Gautama Buddha or Jesus Christ did not shroud themselves in mystery, but came and talked openly, ” quoth our oracle.» — y la objeción que cita de sus adversarios sobre Buda y Jesús, que no se envolvieron en misterio. Carta XLIX, K. H.
«The Occult Science is not one, in which secrets can be communicated of a sudden, by a written or even verbal communication.» — la fórmula de la Carta XLIX: la ciencia oculta no es de las que se comunican de golpe por carta. K. H.
«It is the common mistake of people that we willingly wrap ourselves and our powers in mystery—that we wish to keep our knowledge to ourselves, and of our own will refuse— “ wantonly and deliberately ” to communicate it.» — con el error común que señala: que se envuelvan a propósito en misterio. Carta XLIX, K. H.
«The receptivity must be equal to the desire to instruct. The illumination must come from within.» — y la ley de la receptividad, con la iluminación que ha de venir de dentro. Carta XLIX, K. H.
«Till then no hocus pocus of incantations, or mummery of appliances, no metaphysical lectures or discussions, no self-imposed penance can give it.» — con lo que declara inútil hasta entonces: encantamientos, aparatos y conferencias metafísicas. Carta XLIX, K. H.
«Fasting, meditation, chastity of thought, word, and deed; silence for certain periods of time to enable nature herself to speak to him who comes to her for information; government of the animal passions and impulses; utter unselfishness of intention, the use of certain incense and fumigations for physiological purposes, have been published as the means since the days of Plato and Iamblichus in the West, and since the far earlier times of our Indian Rishis.» — y la disciplina que enumera: ayuno, meditación, castidad de pensamiento, palabra y obra, silencio. Carta XLIX, K. H.
«Such is in fact part of his course of discipline, and his Guru or initiator can but assist him with his experience and will power but can do no more until the last and Supreme initiation.» — con el papel que reserva al gurú, que solo asiste. Carta XLIX, K. H.
«T o give more knowledge to a man than he is yet fitted to receive is a dangerous experiment; and furthermore, other considerations go to restrain me.» — la razón que da la Carta XLIX de su reticencia: dar más conocimiento del que se puede recibir es experimento peligroso. K. H.
«We feel that the time is approaching, and that we are bound to choose between the triumph of Truth or the Reign of Error and—Terror.» — con la disyuntiva de época que declara. Carta XLIX, K. H.
«We have to let in a few chosen ones into the great secret, or—allow the infamous Shammars to lead Europe’s best minds into the most insane and fatal of superstitions— Spiritualism;» — y la decisión que de ahí sale: admitir a unos pocos elegidos al gran secreto. Carta XLIX, K. H.
«The “ Old Lady ” called me a “ brain pirate ” and a plagiarist, the other day for using a whole sentence of five lines, which, she is firmly convinced, I must have pilfered from Dr. Wilder’s brain as three months later, he reproduced it in an essay of his on prophetic intuition.» — Carta XLIX, K. H.: cuenta que Blavatsky lo llamó pirata de cerebros y plagiario por usar una frase ajena.
«It is simply, believe me or not—insatiable pride in him; a ferocious, intense desire to feel and show to others that he is the “ one elect, ” that he knows that which all others are barely allowed to suspect.» — Carta L, de K. H.: atribuye a Hume orgullo insaciable y deseo feroz de sentirse superior.
«Remember that in the phenomenon intended for Colonel Chesney there was, is, and will be but one real phenomenal thing, or rather —an act of occultism—the likeness of your humble servant the best of the two productions of D. Khool, I am sorry to say—for you.» — Carta LI, de K. H.: acota lo que hay de genuino en el fenómeno destinado al coronel Chesney.
«The probations are hard all round and are sure not to meet your European notions of truthfulness and sincerity.» — con la advertencia de que las pruebas del discipulado no se ajustan a las nociones europeas de veracidad. Carta LI, K. H.
«With an enemy one has to use either equal or better weapons.» — y la máxima de las armas iguales o mejores. Carta LI, K. H.
«There is nothing “ below the surface, ” my faithful friend— absolutely nothing.» — Carta LII, de K. H.: niega que haya nada bajo la superficie.
«The word “ jealous ” is ridiculous, but correct unless we call it envious, which is still worse.» — con el término que escoge para el estado de Hume, entre celoso y envidioso. Carta LII, K. H.
«It is idle, my dear brother, to be always repeating that there are, nor can there be any contradictions in what was given to you.» — y el rechazo de la acusación de contradicciones en su enseñanza. Carta LII, K. H.
«There may be inaccuracy of expression, or incompleteness of detail; but to accuse us of blundering is really too funny.» — con lo que sí concede: inexactitud de expresión o detalle incompleto. Carta LII, K. H.
«We must permit the expression of every opinion whether benevolent or malevolent;» — la regla que la Carta LII invoca para no suprimir un artículo hostil: hay que permitir la expresión de toda opinión. K. H.
«As to proving whether we do, or do not know more of the mysteries of nature than your men of Science and your theologians do, it rests with you and those you will select to help you in the important task.» — y la reserva sobre mostrar que saben más de los misterios de la naturaleza que los hombres de ciencia. Carta LII, K. H.
«Let him also know that the Protest of the Chelas is no work of ours, but the result of a positive order emanating from the Chohan.» — con la aclaración de que la Protesta de los chelas no es obra suya. Carta LII, K. H.
«He is that which Johnson is said to have much admired, “ a good hater. ”» — y el epíteto que toma de Johnson para describir a Hume. Carta LII, K. H.
«I am afraid he is right, from the standpoint of our rules and customs.» — Carta LII, K. H.: reconoce que Hume tiene razón desde el punto de vista de sus reglas y costumbres.
«They are anti-European, I confess. With the exception of the telegram, M. never wrote Fern but one letter, the five or six other letters in his handwriting emanating from the Dugpa who has charge of Fern.» — con la confesión de que esas reglas son antieuropeas. Carta LII, K. H.
«Of course you know—the “ O. L . ” told you I think—that when we take candidates for chelas, they take the vow of secrecy and silence respecting every order they may receive.» — Carta LIII, de K. H.: describe lo que hacen con los candidatos a chela desde el momento en que se ofrecen.
«One has to prove himself fit for chelaship, before he can find out whether he is fit for adeptship.» — con la regla de que hay que probarse apto para el discipulado antes de saber si se es apto para la adeptidad. Carta LIII, K. H.
«As Jean Paul Richter says somewhere, the most painful part of our bodily pain is that which is bodiless or immaterial, namely our impatience, and the delusion that it will last for ever..» — y la cita de Jean Paul Richter sobre el dolor corporal. Carta LIII, K. H.
«No one has ever attempted a deliberate deception, nor would anyone be permitted to attempt anything of the sort.» — con la negativa a que se haya intentado nunca un engaño deliberado. Carta LIII, K. H.
«“ Egotistic philanthropist ” is a word which paints his portrait at full length.» — Carta LIII, de K. H.: el término con que retrata a Hume, filántropo egotista.
«my dearest friend, you must promise me faithfully, and for my sake, never to breathe one word of what I told you to anyone— least of all to Hume or Fern;» — con la promesa de discreción que pide a Sinnett. Carta LIII, K. H.
«Fern is the queerest psychological subject I have ever met.» — y lo que dice de Fern como sujeto psicológico. Carta LIII, K. H.
«Generally I never trust a woman, any more than I would an echo; both are of the female gender because the goddess Echo like woman—will always have the last word.» — la sentencia sobre las mujeres, que la Carta LIII enuncia y a continuación exceptúa. K. H.
«But with your lady it is otherwise, and I firmly believe that you can trust her with the above—if you think proper.» — con la excepción que hace por la esposa de Sinnett. Carta LIII, K. H.
«K . H. is too sensitive by far—he is becoming in your Western Society a regular Miss» — y lo que M. añade sobre K. H., al que llama demasiado sensible. Carta LIII.
«Mea culpa! —I exclaim, and willingly place my guilty head under a shower of ashes—from the Simla cigars if you like—for it was my doing!» — Carta LIV, de K. H., la más larga del volumen: se abre con el *Mea culpa*.
«This is what we may call—tampering with historical facts.» — con la fórmula sobre manipular los hechos históricos. Carta LIV, K. H.
«One word of advice—an earnest warning from both of us: trust not little Fern—beware of him.» — y la advertencia doble, suya y de M., sobre Fern. Carta LIV, K. H.
«I certainly objected having my letters printed and circulated like those of Paul in the bazaars of Ephesus—for the benefit (or perchance derision and criticism) of isolated members who hardly believed in our existence.» — lo que la Carta LIV declara sobre la circulación impresa de sus cartas, comparadas con las de Pablo. K. H.
«He makes of us Agnostics! ! We do not believe in God because so far, we have no proof, etc.» — con la objeción a que se les llame agnósticos: no creen en Dios porque no tienen prueba. Carta LIV, K. H.
«By most of your gold worshipping countrymen our facts and theorems would be denominated fancy-flights, the dreams of madmen.» — y el nombre que espera de sus lectores para sus hechos y teoremas. Carta LIV, K. H.
«I positively refuse to teach any further before you have understood and learned all that is already given.» — con la negativa a enseñar más antes de que se aprenda lo dado. Carta LIV, K. H.
«I am not prepared just now to afford the British Theosophists the proof of our existence in flesh and bones, or that I am not altogether H. P. B . ’s “ confederate for all this is a question of time and—Karma.» — Carta LIV, K. H.: se declara no dispuesto a dar a los teósofos británicos la prueba de su existencia.
«A “K .H .,” i. e. a mortal of very ordinary appearance and acquainted tolerably well with the English, Vedanta and Buddhist philosophy, and with even a bit of drawing-room juggling—is easily found and furnished, so as to demonstrate his objective existence beyond doubt or cavil.» — con la descripción que hace de sí mismo como mortal de aspecto muy ordinario. Carta LIV, K. H.
«What I then said I now repeat: —There is an abyss between the highest and lowest degrees of Planetaries (this to your query—Is + a Planetary Spirit? ) and then my assertion that—“ + is a Brother. ”» — la fórmula sobre el abismo entre los grados más altos y más bajos. Carta LIV, K. H.
«familiar adage—“ the adept becomes, he is not made ” is true to the letter.» — el adagio que la Carta LIV hace suyo: el adepto se hace, no se fabrica. K. H.
«Since every one of us is the creator and producer of the causes that lead to such or some other results, we have to reap but what we have sown.» — con la responsabilidad de cada uno por las causas que produce. Carta LIV, K. H.
«Life and the struggle for adeptship would be too easy, had we all scavengers behind us to sweep away the effects we have generated through our own rashness and presumption.» — y la imagen de los barrenderos que no hay detrás. Carta LIV, K. H.
«Thus, step by step, and after a series of punishments, is the chela taught by bitter experience to suppress and guide his impulses; he loses his rashness, his self sufficiency and never falls into the same errors.» — con el método de enseñanza que describe: castigo tras castigo y experiencia amarga. Carta LIV, K. H.
«All that now happens is brought on by H. P. B. herself; and to you, my friend and brother, I will reveal her shortcomings, for you were tested and tried, and you alone have not hitherto failed—at any rate not in one direction—that of discretion and silence.» — y la adjudicación de lo ocurrido a la propia Blavatsky. Carta LIV, K. H.
«Alas, my friends, I am very much afraid that our respective standards of right and wrong will never agree together, since motive is everything for us, and that you will never go beyond appearances.» — la fórmula sobre los patrones respectivos de bien y mal, que dice no coincidir. Carta LIV, K. H.
«your “ European standpoint’ ’ it is downright deception, a big thundering lie; from our Asiatic standpoint, though an imprudent, blamable zeal, an untruthful exaggeration, or what a Yankee would call “ a blazing cock-a-hoop ” meant for the benefit of the “ Brothers, ’’—yet withal, if we look into the motive—a sublime, self-denying, noble and meritorious—not dishonest—zeal.» — con la doble lectura del mismo acto según el punto de vista europeo o el suyo. Carta LIV, K. H.
«Her impulsive nature—as you have correctly inferred in your reply—is always ready to carry her beyond the boundaries of truth, into the regions of exaggeration; nevertheless without a shadow of suspicion that she is thereby deceiving her friends, or abusing of their great trust in her.» — y el retrato de la naturaleza impulsiva de Blavatsky. Carta LIV, K. H.
«The stereotyped phrase: “ It is not I ; I can do nothing by myself. . . it is all they—the Brothers.. . . I am but their humble and devoted slave and instrument ” is a downright fib.» — con la frase estereotipada que le atribuye. Carta LIV, K. H.
«Would you call this sublime, albeit foolish self-abnega tion—“ dishonest” ? We do not; nor shall we ever consent to regard it in such a light.» — y la calificación que da a esa abnegación, sublime aunque necia, negando que sea deshonesta. Carta LIV, K. H.
«No doubt she has merited a portion of the blame; most undeniably she is given to exaggeration in general, and when it becomes a question of “ puffing up” those she is devoted to, her enthusiasm knows no limits.» — con la parte de culpa que sí le reconoce y su inclinación a exagerar. Carta LIV, K. H.
«Thus she has made of M. an Apollo of Belvedere, the glowing description of whose physical beauty, made him more than once start in anger, and break his pipe while swearing like a true—Christian; and thus, under her eloquent phraseology, I, myself had the pleasure of hearing myself metamorphosed into an “ angel of purity and light ” —shorn of his wings.» — y el ejemplo del Apolo de Belvedere en que convirtió a M. Carta LIV, K. H.
«You can never know her as we do, therefore—none of you will ever be able to judge her impartially or correctly.» — la advertencia de que ninguno de ellos podrá juzgarla imparcialmente. Carta LIV, K. H.
«In your opinion H. P. B. is, at best, for those who like her despite herself—a quaint, strange woman, a psychological riddle: impulsive and kindhearted, yet not free from the vice of untruth.» — con el retrato que atribuye a la opinión de Sinnett. Carta LIV, K. H.
«We, on the other hand, under the garb of eccentricity and folly—we find a profounder wisdom in her inner Self than you will ever find yourselves able to perceive.» — y el que ellos oponen, bajo el disfraz de excentricidad y locura. Carta LIV, K. H.
«You see the surface of things; and what you would term “ virtue, ” holding but to appearances, we—judge but after having fathomed the object to its profoundest depth, and generally leave the appearances to take care of themselves.» — con la distinción entre ver la superficie y la virtud que solo se atiene a las apariencias. Carta LIV, K. H.
«You have often put the question “ why should the Brothers refuse turning their attention to such worthy, sincere theosophists as C. C. M. and Hood, or such a precious subject as S. Moses?» — la pregunta de Sinnett que la Carta LIV recoge sobre por qué los Hermanos no atienden a otros. K. H.
«A man’s character, his true inner nature can never be thoroughly drawn out if he believes himself watched, or strives for an object.» — y el principio de las pruebas: el carácter no se saca a la luz si el hombre sabe que lo prueban. Carta LIV, K. H.
«Every human being contains within himself vast potentialities, and it is the duty of the adepts to surround the would-be chela with circumstances which shall enable him to take the “ right-hand path, ” —if he have the ability in him.» — Carta LIV, K. H.: la doctrina de las potencialidades vastas que todo ser humano contiene y el deber del adepto.
«We are no more at liberty to withhold the chance from a postulant than we are to guide and direct him into the proper course.» — con el límite de su intervención: no pueden negar la oportunidad al postulante ni guiarlo. Carta LIV, K. H.
«The victor’s crown is only for him who proves himself worthy to wear it; for him who attacks Mara single handed and conquers the demon of lust and earthly passions; and not we but he himself puts it on his brow.» — y la corona del vencedor, reservada a quien se prueba digno. Carta LIV, K. H.
«It was not a meaningless phrase of the Tathagata that “ he who masters Self is greater than he who conquers thousands in battle ”: there is no such other difficult struggle.» — con la sentencia del Tathagata sobre quien domina el Yo. Carta LIV, K. H.
«If it were not so, adeptship would be but a cheap acquirement.» — y la consecuencia: de otro modo la adeptidad sería adquisición barata. Carta LIV, K. H.
«What I want, is simply a paper on the advisability of remodelling the present formation of Branches and their privileges.» — Carta LIV, K. H.: pide un escrito sobre la conveniencia de remodelar la formación de la Sociedad.
«At the same time, let every Branch before it is chartered, choose some one object to work for, an object, naturally, in sympathy with the general principles of the T . S. —yet a distinct and definite object of its own, whether in the religious, educational or philosophical line.» — con la reforma concreta que propone: que cada rama escoja un objeto propio. Carta LIV, K. H.
«There must be no more disappointment in members once they have joined.» — y la regla que enuncia contra la decepción de los miembros. Carta LIV, K. H.
«These simple words Kam mi ts’har—“ I’ll do it,” contain a world of hope for me.» — las palabras tibetanas que la Carta LIV recoge del Chohan y que dice contener un mundo de esperanza. K. H.
«Occultism is certainly not necessary for a good, pure Ego to become an “ Angel ” or Spirit in, or out of the Devachan since Angelhood is the result of Karma.» — con la reserva sobre el ocultismo, que declara innecesario para que un Ego puro se vuelva ángel o espíritu. Carta LIV, K. H.
«And now, friend, you have completed one of your minor cycles; have suffered, struggled, triumphed.» — Carta LV, de K. H.: declara completado uno de los ciclos menores de su corresponsal.
«The air is full of the pestilence of treachery; unmerited opprobrium is showering upon the Society and falsehood and forgery have been used to overthrow it.» — con el diagnóstico de la situación, con el aire lleno de la peste de la traición. Carta LV, K. H.
«Ecclesiastical England and official Anglo India have secretly joined hands to have their worst suspicions verified if possible and at the first plausible pretext to crush the movement.» — y la alianza que denuncia entre la Inglaterra eclesiástica y la India oficial anglo-india. Carta LV, K. H.
«Courage then, you all, who would be warriors of the one divine Verity; keep on boldly and confidently; husband your moral strength not wasting it upon trifles but keeping it against great occasions like the present one.» — con la exhortación a los que quieran ser guerreros de la única Verdad divina. Carta LV, K. H.
«Your house, good friend, has a colony of Elementaries quartering in it, and to a sensitive like her, it was as dangerous an atmosphere to exist in as would be a fever cemetery to one subject to morbific physical influences.» — lo que la Carta LV dice de la casa de Sinnett y su colonia de elementarios. K. H.
«The talismans you have had given you, will also powerfully aid you if you keep your confidence in them and in us unbroken.» — con los talismanes que menciona como ayuda. Carta LV, K. H.
«But I am far from being perfect hence infallible in all I do; tho’ it is not quite as you imagine having now discovered.» — la reserva que K. H. hace sobre sí mismo en la Carta LV: está lejos de ser perfecto e infalible.
«For you know—or think you know, of one K . H. —and can know but of one, whereas there are two distinct personages answering to that name in him you know.» — con la advertencia de que hay más de un K. H. Carta LV.
«You have seen by the Kiddle incident— perchance allowed to develop to its bitter end for a purpose—that even an “ adept ” when acting in his body is not beyond mistakes due to human carelessness.» — y lo que dice del incidente Kiddle, que califica de permitido llegar hasta su amargo final. Carta LV, K. H.
«I had no time to verify their contents—nor have I now.» — con la confesión de no haber tenido tiempo de cotejar el contenido. Carta LV, K. H.
«All this I do (not being a trained writer for the Press) without the smallest concern as to where the sentences and strings of words may have come from, so long as they serve to express, and fit in with my own thoughts.» — y la declaración de no ser escritor entrenado para la prensa. Carta LV, K. H.
«has nevertheless, by the injudicious practice of pranayam, developed in himself to some extent mediumship—is tainted for life with it.» — Carta LVI, de K. H.: atribuye a la práctica imprudente del pranayama el estado de aquel hombre.
«He has opened wide the door to influences from the wrong quarter, and is, henceforth almost impervious to those from the right.» — con la puerta abierta a influencias del lado equivocado. Carta LVI, K. H.
«So, he must not be sweepingly judged as one who has sinned with thorough and entirely unmixed deliberation.» — y la reserva sobre no juzgarlo con responsabilidad plena. Carta LVI, K. H.
«Neither of us ought to imperil a cause whose promotion is a duty paramount to considerations of Self.» — con el deber que declara paramount sobre toda consideración personal. Carta LVI, K. H.
«I deeply regret it, but have no right to bind myself so securely to any person or persons by ties of personal sympathy and esteem that my movements shall be crippled, and I, unable to lead the rest to something grander and nobler than their present faith.» — Carta LVII, de K. H.: dice no tener derecho a ligarse con seguridad a persona alguna.
«Four Europeans were placed on probation twelve months ago; of the four— only one, yourself, was found worthy of our trust.» — con el saldo de los cuatro europeos puestos a prueba doce meses antes. Carta LVII, K. H.
«The intended experiment with Mr. Hume in 1882 failed most sadly.» — y el fracaso que declara del experimento con Hume en 1882. Carta LVII, K. H.
«Better than your Wren are we entitled to the motto, festina lente!» — con el lema latino que reivindica. Carta LVII, K. H.
«He was tested, as all have to be—as the poor moth was, who was scorched in the candle of Rothney Castle and its associations—but the victor in the struggle for adeptship was ever Self and Self alone.» — la imagen de la polilla chamuscada en la vela con que la Carta LVII describe la prueba. K. H.
«I do not pretend to be thoroughly well acquainted with the code of honour of Western nations. Yet, I doubt, whether a man who, during the absence of the proprietor of certain private letters, avails himself of the key from the pocket of a waistcoat carelessly left on the verandah during work, opens with it the drawer of a writing desk, reads the private letters of that person, takes notes from them and then uses those contents as a weapon to satisfy his hatred and vindictiveness against their writer—I doubt, I say, whether even in the West such a man would be regarded as the ideal of even the average gentleman.» — con la reserva de K. H. sobre su conocimiento del código de honor occidental. Carta LVII.
«Nothing, my friend, —even apparently absurd and reprehensible actions—is done by us without a purpose.» — y la afirmación de que nada de lo que hacen, ni siquiera lo aparentemente absurdo, se hace sin motivo. Carta LVII, K. H.
«Every chela is a slave—a slave of the most abject description—a slave in thought, as well as in word and deed.» — la fórmula sobre el chela como esclavo en el pensamiento y en la obra. Carta LVII, K. H.
«I have passed that stage and—I am a YOGI.» — con la frase que cita de Hume declarándose yogui. Carta LVII, K. H.
«I have pledged my word to you to teach them through your kind agency—our philosophy and whether they accept it or not.» — Carta LVIII, de K. H.: dice haber empeñado su palabra de enseñar su filosofía a través de Sinnett.
«But I have never undertaken to convince any of them of the extent of our powers nor even of our personal existence.» — y lo que nunca prometió: convencer a nadie del alcance de sus poderes. Carta LVIII, K. H.
«Nor can you ever see me (in flesh), —not even in a clearly defined vision—unless you are prepared to pledge your honour never to reveal the fact to anyone, so long as you live,» — con la condición de la visión: solo si se hace chela. Carta LVIII, K. H.
«You have measured yourself against yourself, and found the Theosophist an ‘‘ Anak ” morally, as compared with the “ old man ” (the beau valseur); is it not so?» — Carta LIX, de K. H.: dice a Sinnett que se ha medido consigo mismo.
«Then only will you “ see thyself by thyself ” and learn the true meaning of Atmanam, atmana pasya: — “ To know itself e’en as a shining light Requires no light to make itself perceived..» — con la fórmula del *Atmanam* que le promete comprender. Carta LIX, K. H.
«The culture of Society more often inclines to lawn-tennis philosophy than to that of the banned “ adepts, ” whose wider game has worlds for balls, and etheric space for its shaven lawn.» — y el juicio sobre la cultura de la Sociedad, más inclinada al lawn-tennis que a la filosofía. Carta LIX, K. H.
«The plat of your first book was spiced with phenomena to tickle the spiritualistic palate: this second one is a dish of cold philosophy, and in your “ large section of London Society ” you will scarcely find enough of the wine of sympathy to wash it down.» — con lo que dice del primer libro de Sinnett, especiado de fenómenos. Carta LIX, K. H.
«Still the theosophist’s duty is like that of the husbandman; to turn his furrows and sow his grains as» — y el deber del teósofo comparado con el del labrador. Carta LIX, K. H.
«You know our motto, and that its practical application has erased the word “ impossible ” from the occultist’s vocabulary.» — Carta LIX, K. H.: invoca el lema de su orden y la palabra que ha borrado.
«He tried and found the Radiometer; tried again, and found Radiant matter; may try again and find the ‘‘ Kama-rupa ” of matter—its fifth state.» — con el elogio a Crookes por el radiómetro y la materia radiante. Carta LIX, K. H.
«You must think well over the article “ Chelas and Lay Chelas ” which you will find in the Supplement of the July Theosophist.» — y la remisión al artículo *Chelas and Lay Chelas*. Carta LIX, K. H.
«He may be a Bacon or an Aristotle in knowledge, and still not even make his current felt a feather’s weight bv us, if his power is confined to the Manas.» — con la advertencia de que se puede saber como Bacon o Aristóteles sin dominar la propia vida. Carta LIX, K. H.
«The supreme energy resides in the Buddhi; latent—when wedded to Atman alone, active and' irresistible when galvanized by the essence of “ Manas ” and when none of the dross of the latter commingles with that pure essence to weigh it down by its finite nature.» — y la doctrina de la energía suprema residente en Buddhi. Carta LIX, K. H.
«When the ancient founders of your philosophical schools came East, to acquire the lore of our predecessors, they filed no claims, except the single one of a sincere and unselfish hunger for the truth.» — Carta LIX, K. H.: recuerda que los fundadores de las escuelas filosóficas antiguas vinieron a Oriente.
«Yes; you are right about the Society for Psychic Research: its work is of a kind to tell upon public opinion by experimentally demonstrating the elementary phases of Occult Science.» — con el juicio sobre la Society for Psychic Research. Carta LIX, K. H.
«There is no reason why you should not “ attempt mesmeric cures ” by the help not of your locket but the power of your own will.» — y lo que dice de las curas mesméricas y del medallón. Carta LIX, K. H.
«To heal diseases it is not indispensable, however desirable, that the psychopathist should be absolutely pure; there are many in Europe and elsewhere who are not.» — con la condición de la curación, que no exige ser adepto. Carta LIX, K. H.
«If the healing be done under the impulse of perfect benevolence, unmixed with any latent selfishness, the philanthropist sets up a current which runs like a fine thrill through the sixth condition of matter, and is felt by him whom you summon to your help,» — y la benevolencia perfecta como requisito. Carta LIX, K. H.
«Mr. Rhys Davids’ “ Buddhism ” is full of the sparkle of our most important esotericism; but always, as it would seem, beyond not only his reach but apparently even his powers of intellectual perception.» — Carta LIX, K. H.: dice que el *Buddhism* de Rhys Davids está lleno de destellos de su esoterismo más importante.
«He is like the Cape Settlers who lived over diamond mines without suspecting it.» — con la comparación de los colonos del Cabo que vivían sobre minas de diamantes. Carta LIX, K. H.
«This shows as clearly as can be—that Avalokitesvara is both the unmanifested Father and the manifested Son, the latter proceeding from, and identical with, the other; —namely, the Parabrahm and Jivatman, the Universal and the individualized seventh Principle, —the Passive and the Active, the latter the Word, Logos, the Verb.» — y la doctrina de Avalokitesvara como Padre no manifestado e Hijo manifestado. Carta LIX, K. H.
«It is Kwan-yin that is the female principle or the manifested passive, manifesting itself “ to every creature in the universe, in order to deliver all men from the consequences of sin ” —as rendered by Beale, this once quite correctly (383), while Kwan-shai-yin, “ the Son identical with his Father” is the absolute activity, hence—having no direct relation to objects of sense is—Passivity.» — con Kwan-yin como principio femenino o pasivo manifestado. Carta LIX, K. H.
«Shall I explain? —the double triangle viewed by the Jewish Kabalists as Solomon’s Seal, is, as many of you doubtless know the Sri-antara of the archaic Aryan Temple, the “ mystery of Mysteries, ” a geometrical synthesis of the whole occult doctrine.» — la lectura del doble triángulo como Sello de Salomón entre los cabalistas judíos. Carta LIX, K. H.
«Of course you know that the double-triangle—the Satkiri Chakram of Vishuu—or the six-pointed star, is the perfect seven.» — con el Satkiri Chakram de Vishnu como su nombre en la India. Carta LIX, K. H.
«“ My Mother—(Sophia—the manifested Wisdom) took me ” —says Jesus in a Gnostic treatise; and he asks his disciples to tarry till he comes... .» — y la cita gnóstica que atribuye a Jesús sobre su Madre, la Sabiduría manifestada. Carta LIX, K. H.
«The true “ Word ” may only be found by tracing the mystery of the passage inward and outward of the Eternal Life, through the states typified in these three geometric figures.» — con la fórmula sobre la verdadera Palabra. Carta LIX, K. H.
«Your Fragments contain some—still very few errors, due solely to your two preceptors of Adyar, one of whom would not, and the other could not tell you all.» — Carta LIX, K. H.: adjudica a los preceptores de Sinnett los pocos errores de los *Fragments*.
«You share with all beginners the tendency to draw too absolutely strong inferences from partly caught hints, and to dogmatize thereupon as though the last word had been spoken.» — con la tendencia que le imputa a todo principiante, de sacar inferencias demasiado absolutas. Carta LIX, K. H.
«My good friend—Shakespeare said truly that “ our doubts are traitors. ”» — Carta LX, de K. H.: cita a Shakespeare sobre las dudas que son traidoras.
«Sinnett Sahib is, my respectful salams—informed that his “ guardian” is so occupied upon official business that he cannot give even a moment’s consideration to the L. L. or its members; nor to write him individually whether by pen or precipitation— the more difficult, not to say costly, method of the two—to our reputations in the west anyhow.» — Carta LXI, firmada M.: informa que el *guardián* de Sinnett está demasiado ocupado.
«Besides being a chela and so not a free man—in the ordinary acceptation of the term, he has numerous mouths to feed at Calcutta and moreover must earn enough more to repay the friend who advanced him ^ 12 5 money toward the expenses of his present mission, whatever K . H. may or may not do for him something he is prohibited counting upon as every other chela.» — con la condición de Mohini como chela, y por tanto no hombre libre. Carta LXI, M.
«Remember Hindus are exotic plants in your inclement pays and cold, and those who need them have to take care of them.» — y la imagen de los hindúes como plantas exóticas en aquel clima. Carta LXI, M.
«Though unwilling to confess— you show spite Sahib, personal spite.» — con el reproche directo de despecho personal. Carta LXI, M.
«You ought to learn to dissociate your consciousness from your external self more than you do if ye would not lose K . H.» — y el consejo de disociar la consciencia del yo externo. Carta LXI, M.
«My poor, blind friend—you are entirely unfit for practical occultism!» — Carta LXII, de K. H.: declara a Sinnett del todo inepto para el ocultismo práctico.
«Its laws are immutable; and no one can go back on an order once given.» — con la inmutabilidad de sus leyes y la irreversibilidad de una orden dada. Carta LXII, K. H.
«And duty, let me tell you, is for us, stronger than any friendship or even love; as without this abiding principle which is the indestructible cement that has held together for so many milleniums, the scattered custodians of nature’s grand secrets— our Brotherhood, nay, our doctrine itself—would have crumbled long ago into unrecognisable atoms.» — y el deber que declara más fuerte que la amistad y el amor. Carta LXII, K. H.
«You are not born for it; nor are you in a position, —a family man with wife and child to support, with work to do—fitted in any way for the life of an ascetic, not even of a— Mohini.» — con la razón que le da: hombre de familia, con mujer e hijos. Carta LXII, K. H.
«True you have offered several times to give up meat and drink, and I have refused.» — y lo que dice haber rechazado, sus ofrecimientos de dejar la carne y la bebida. Carta LXII, K. H.
«As to the exhibition of any psychic or occult powers—that was, and still is, entirely out of question.» — la exhibición de poderes psíquicos, que la Carta LXII declara enteramente prohibida. K. H.
«We are not permitted—come what may to offer it as a remedy against, or to cure people from suspicion.» — Carta LXII, K. H.: declara que no les está permitido ofrecer aquello como remedio ni cura.
«You have two roads lying before you; one leading thro’ a very dreary path toward knowledge and truth—the other.» — con los dos caminos que pone ante Sinnett. Carta LXII, K. H.
«Only whatever you do let me advise you not to stop midway: it may prove disastrous to you.» — y el consejo de no detenerse a medio camino. Carta LXII, K. H.
«Now we see that none but those who have passed at least their third initiation are able to write upon those subjects comprehensively.» — Carta LXIII, de K. H.: sostiene que solo quienes han pasado su tercera iniciación pueden tratar ese asunto.
«The Secret Doctrine will explain many things, set to right more than one perplexed student.» — con lo que anuncia de la *Secret Doctrine*, que explicará muchas cosas. Carta LXIII, K. H.
«Leave to the Secret Doctrine the task of avenging you.» — y el encargo que le da a esa obra. Carta LXIII, K. H.
«The letters, in short, were not written for publication or public comment upon them, but for private use, and neither M. nor I will ever give our consent to see them thus handled.» — con la razón de fondo: las cartas no se escribieron para publicarse ni para comentario público. Carta LXIII, K. H.
«Ah, how long shall the mysteries of chelaship overpower and lead astray from the path of truth the wise and perspicacious, as much as the foolish and the credulous!» — Carta LXIV, de K. H.: se pregunta cuánto tiempo seguirán los misterios del discipulado desviando del sendero.
«Believe me, faithful friend, that nothing short of full confidence in us, in our good motives if not in our wisdom, in our foresight, if not omniscience—which is not to be found on this earth—can help one to cross over from one’s land of dream and fiction to our Truth land, the region of stern reality and fact.» — con la confianza plena que reclama en sus leyes. Carta LXIV, K. H.
«I grant you, those laws do seem very often unjust, even, at times cruel.» — y la concesión de que esas leyes parecen injustas y a veces crueles. Carta LXIV, K. H.
«But this is due to the fact that they were never meant either for the immediate redress of wrongs, or the direct help of those who offer at random their allegiance to the legislators.» — con la razón que da: no se hicieron para el beneficio inmediato de nadie. Carta LXIV, K. H.
«An earthquake may, for all the world knows, be a bliss and a tidal wave prove salvation to the many at the expense of the few.» — y el ejemplo del terremoto y la ola que podrían ser bendición. Carta LXIV, K. H.
«Self personality, vanity and conceit harboured in the higher principles are enormously more dangerous than the same defects inherent only in the lower physical nature of man.» — lo que la Carta LXIV llama el mayor obstáculo: la personalidad, la vanidad y la presunción alojadas en los principios superiores. K. H.
«The world moves and lives under the shadow of the deadly upas-tree of Evil; yet its dripping is dangerous to, and can reach only those whose higher and middle natures are as much susceptible of infection as their lower one.» — con la imagen del upas y su sombra sobre el mundo. Carta LXIV, K. H.
«“ The right in thee is base, the wrong a curse, ” was said by our Lord Buddha for such as she; for right and wrong “ cheat such as love themselves, ” and the others only in proportion to the benefits derived—though these benefits be purely spiritual.» — y la sentencia que atribuye a Buda. Carta LXIV, K. H.
«You seem, however, to think with Whewell that “ every failure is a step to success ” and your confidence in me must alarm seriously your friends?» — Carta LXV, de K. H.: recoge de Whewell que todo fracaso es un paso hacia el éxito.
«Any writer has the privilege of taking out whole sentences from the dictionary of Pai— Wouen— Yen—Fu the greatest in the world, full of quotations from every' known writer, and containing all the phrases ever used—and to frame them to express his thought.» — con el derecho que concede a cualquier escritor de tomar frases del diccionario de las lenguas de fuego. Carta LXV, K. H.
«We are not infallible, all-foreseeing " Mahatmas ” at every hour of the day, good friend: none of you have even learned to remember so much.» — y la reserva más explícita del volumen sobre su propia condición: no son mahatmas infalibles y previsores a toda hora. Carta LXV, K. H.
«Oh blind fools! They forget—or never knew that he who holds the keys to the secrets of Death is possessed of the keys of Life?» — con la fórmula sobre quien tiene las llaves del secreto. Carta LXV, K. H.
«The West having lost the secrets of the East, had, as I say, to resort to artifice.» — y lo que dice de Occidente, que perdió los secretos de Oriente y hubo de recurrir al artificio. Carta LXV, K. H.
«But it is not by going to Ladak that one shall find us, as Mr. Lane Fox imagines.» — con la advertencia de que no se les halla yendo a Ladakh. Carta LXV, K. H.
«The treasure is our occult knowledge that many of you are after—you foremost of all; and it may not be H. P . B. or Olcott or anyone else individually who have awakened the guardians thereof, but yourself, more than they and the Society collectively.» — Carta LXVI, de K. H.: nombra el tesoro que muchos persiguen, su conocimiento oculto.
«Infer from this what you will; but remember that my Brother and I, are the only among the Brotherhood who have at heart the dissemination (to a certain limit) of our doctrines, and» — y declara que él y su Hermano son los únicos entre los suyos que se ocupan de eso. Carta LXVI, K. H.
«H. P. B. was hitherto our sole machinery, our most docile agent.» — con lo que dice de Blavatsky, su única maquinaria y su agente más dócil. Carta LXVI, K. H.
«I do not say we should have preferred her had a more tractable agent been available, still, so far as yourselves are concerned it has been an advantage, yet you have alienated her for a long time if not for ever and thereby thrown tremendous difficulties in my way.» — y la reserva sobre no haberla preferido de haber otro agente más manejable. Carta LXVI, K. H.
«Friend, beware of Pride and Egoism, two of the worst snares for the feet of him who aspires to climb the high paths of Knowledge and Spirituality.» — la advertencia contra el orgullo y el egoísmo como peores trampas del que aspira a subir. Carta LXVI, K. H.
«You have opened a joint of your armour for the Dugpas—do not complain if they have found it out and wounded you there.» — con la juntura del arnés abierta a los dugpas. Carta LXVI, K. H.
«Words will not obliterate deeds, and what is done is done.» — y la sentencia sobre las palabras que no borran los hechos. Carta LXVI, K. H.
«Such an one is sublimely unselfish; he sinks his personalty in his cause, and takes no heed of discomforts or personal obloquy unjustly fastened upon him.» — con el retrato del hombre sublimemente desinteresado que hunde su personalidad en la causa. Carta LXVI, K. H.
«One who would have higher instruction given to him has to be a true theosophist in heart and soul, not merely in appearance.» — y la condición del que quiera instrucción más alta: ser teósofo verdadero. Carta LXVI, K. H.
«Few men know their inherent capacities—only the ordeal of crude chelaship develops them.» — Carta LXVII, de K. H.: sostiene que pocos conocen sus capacidades inherentes y que solo la prueba del discipulado las revela.
«Believe me my ‘‘ pupil, ” the man or woman who is placed by Karma in the midst of small plain duties and sacrifices and loving-kindnesses, will through these faithfully fulfilled rise to the larger measure of Duty, Sacrifice and Charity to all Humanity—what better path towards the enlightenment you are striving after than the daily conquest of Self, the perseverence in spite of want of visible psychic progress, the bearing of ill-fortune with that serene fortitude which turns it to spiritual advantage— since good and evil are not to be measured by events on the lower or physical plane.» — Carta LXVIII, de K. H.: la doctrina del que es puesto por el karma en medio de los hombres.
«Be not discouraged that your practice falls below your aspirations, yet be not content with admitting this, since you clearly recognise that your tendency is too often towards mental and moral indolence, rather inclining to drift with the currents of life, than to steer a direct course of your own.» — con la exhortación a no desanimarse porque la práctica quede debajo de las aspiraciones. Carta LXVIII, K. H.
«1 can but reply “ not yet. ” Your probation is not ended, patience a little longer.! —Meanwhile you know the path to travel, it lies plainly before you for the present, tho’ the choice of an easier if longer w a y m ay a w a it you in the d istan t fu tu re.» — Carta LXX, de K. H.: la respuesta a la apelación de su corresponsal, que dice que la probación no ha terminado.
«The situation is more serious than you may imagine and we will want our best forces and hands to work at pushing away bad luck.» — Carta LXXI, firmada M.: declara la situación más grave de lo que su corresponsal imagina.
«This meeting will be either the triumph or the downfall of the Society and a—gulf.» — con lo que se juega en la reunión anunciada. Carta LXXI, M.
«The objections of last year are creeping out also, you have a letter from me in which I explain why we never guide our chelas (the most advanced even); nor do we forewarn them leaving the effects produced by causes of their own creation to teach them better experience.» — Carta LXXII, de K. H.: recuerda las objeciones del año anterior.
«Before the cycle ends every misconception ought to be swept away.» — con el plazo que se pone: barrer todo malentendido antes de que acabe el ciclo. Carta LXXII, K. H.
«If you are so anxious to find out the particular spot where I erased and precipitated instead another sentence last night at post-office I can satisfy your curiosity Mr. Sinnett, “ but that it was the Chohan’s kno w ledge that neither you nor anyone cared for the real object of the Society, nor had any respect for the B rotherhood but only a personal feeling for a few of the Brothers.» — Carta LXXIV, firmada M.: responde sobre el punto exacto en que borró y precipitó.
«The establishment of a new journal of the kind described is desirable, and very feasible» — Carta LXXVIII, de K. H.: declara deseable el establecimiento de un periódico nuevo de la clase descrita.
«Hence, while we cannot inaugurate it publicly and to the knowledge of all theosophists» — con el límite que se impone: no pueden inaugurarlo públicamente. Carta LXXVIII, K. H.
«Some are born for diplomacy and intrigue: I rather think that it is not my particular province» — Carta LXXVII, K. H.: dice que algunos nacen para la diplomacia y la intriga, y que no es su especialidad.
«Mankind are not always what they seem and I have lost much of my optimism» — con la pérdida de optimismo que confiesa sobre la humanidad. Carta LXXVII, K. H.
«I am ready to offer myself as a guarantee that it speedily will.» — Carta LXXVIII, K. H.: se ofrece él mismo como garantía del éxito del periódico.
«You should have certainly entire control over the journal; with some reassuring provisos that that power should not be transferable to a successor without the consent of a majority of the capital represented in the ownership; and that it should cease when it became apparent that the journal was being used against the interests to promote which it was founded.» — con la condición del control editorial entero para Sinnett. Carta LXXVIII, K. H.
«Your colleague and brother, the good and sincere Norendro Babu of the Mirror said wise words to this effect:» — Carta LXXVIII, K. H.: recoge lo que le dijo Norendro Babu, del *Mirror*.
«The Nizam wants the Berars, and is hoping that England will be as generous to him as she is to Cetewayo.» — con el retrato político de los príncipes indios que enumera, empezando por el Nizam y los Berars. Carta LXXVIII, K. H.
«Benares is orthodox and would spend freely to abolish cow- (not ox-) killing.» — y el de Benarés, ortodoxo, que gastaría en abolir la matanza de vacas. Carta LXXVIII, K. H.
«I, for one, confess to you now that I have two strings to my bow.» — Carta LXXVIII, K. H.: confiesa tener dos cuerdas en su arco.
«No: I would not promise, if I were you, not to start another paper; for, to begin with, you do not know what might turn up; and then it is always useful to have a sword of Damocles hanging over such heads as Rattigan’s and Walker’s.» — con el consejo de no prometer que no se fundará otro periódico. Carta LXXVIII, K. H.
«One used to mercantile affairs would doubtless have deduced the entire plan from even smaller fragments than you have.» — Carta LXXIX, de K. H.: se declara ajeno a los asuntos mercantiles.
«Few are those who know their future or what is best for them.» — con la sentencia sobre los pocos que conocen su futuro. Carta LXXIX, K. H.
«But, —alas! that it must be confessed—the word Patriotism has now scarcely any electric power over the Indian heart.» — Carta LXXXI, de K. H.: declara que la palabra patriotismo apenas tiene ya sentido en la India.
«If the beacon of Aryan occultism shall ever be kindled again, these scattered sparks must be combined to make it’s flame.» — con la imagen del faro del ocultismo ario que podría reencenderse. Carta LXXXI, K. H.
«I have suffered so much from the enforced insight at short distance into the moral and spiritual condition of my people; and been so shocked by this nearer view of the selfish baseness of human nature (the concomitant, always, of the passage of humanity through our stage of the evolutionary circuit): I have seen so distinctly the certainty that it cannot be helped—that I shall henceforth abstain from any repetition of the unbearable experiment.» — y el sufrimiento que le causa la visión de cerca de la condición moral de aquel pueblo. Carta LXXXI, K. H.
«I protest most emphatically against the woman being dealt with so uncharitably.» — la protesta de K. H. contra el trato poco caritativo dado a Blavatsky. Carta LXXXI.
«She had no intention to deceive—unless withholding a fact be a direct deceit and lie, on the theory suppressio veri, suggestis falsi—a legal maxim which she knows nothing about.» — con la fórmula que la acota: no hubo intención de engañar, salvo que ocultar un hecho sea engaño directo. Carta LXXXI, K. H.
«But then on this theory we all (Brothers and Chelas) ought to be regarded as liars.» — y la consecuencia que saca para todos ellos, Hermanos y chelas. Carta LXXXI, K. H.
«Only you have to prepare your European, cultured notions of right and wrong to receive a shock.» — Carta LXXXII, de K. H.: pide a su corresponsal preparar sus nociones europeas de bien y mal.
«Know ye all, that he, who sacrifices not his one life to save the life of his fellowbeing; and he who hesitates to give up more than life—his fair name and honour to save the fair name and honour of the many, is unworthy of the sin-destroying, immortal, transcendent Nirvana.» — con la sentencia sobre quien no sacrifica su vida por salvar la de sus semejantes. Carta LXXXII, K. H.
«Those who examine things at the core, perceive the real culprit in Lord Cornwallis and the long line of his successors.» — y la adjudicación de la culpa a Lord Cornwallis en el asunto del Perpetual Settlement. Carta LXXXII, K. H.
«Seeing how the unfortunate ryots are regarded by your proud nation in the full progress of the 19th Century, being in your sight of far less value than a horse or cattle, it is not difficult to imagine how they were regarded by your countrymen then—a century ago—when every Englishman was a pious Christian at heart and ordered by the Bible to draw a broad distinction between the descendants of Ham and themselves— the heirs of the chosen people.» — con la descripción de la suerte de los ryots. Carta LXXXII, K. H.
«Political skepticism, like every other, scorns and laughs at the observations of those who do not belong to its factions.» — y el juicio sobre el escepticismo político, que se ríe de las observaciones de quienes miran de lejos. Carta LXXXII, K. H.
«The sins of the few cannot well be visited upon the many.» — con la máxima sobre los pecados de unos pocos y los muchos. Carta LXXXII, K. H.
«All that you are asked to do for the benefit of (your as well as) my country is, to overlook the ugly frontispiece of the edifice, taking into consideration only the real nature of the situation and the future good results, in case you should get over your very natural squeamishness.» — y lo que pide a Sinnett por el bien de su país y del suyo. Carta LXXXII, K. H.
«The Phoenix cannot possibly as now designed prove a commercial success.» — Carta LXXXIII, de K. H.: declara que el *Phoenix*, tal como está diseñado, no puede ser un éxito comercial.
«And a paper which is a commercial failure can have very little political weight.» — con la consecuencia política que de ahí saca. Carta LXXXIII, K. H.
«You have ill comprehended the Law of Karma —(and my letter)—if you could have imagined that I would dare to provoke its awful retaliations by forcing you or anyone to take up a line of action with such feelings in his heart.» — Carta LXXXIII, de K. H.: reprocha a Sinnett haber entendido mal la ley del karma.
«To all, whether Chohan or chela, who are obligated workers among us the first and last consideration is whether we can do good to our neighbour, no matter how humble he may be; and we do not permit ourselves to even think of the danger of any contumely, abuse or injustice visited upon ourselves.» — con el deber primero de todo obligado entre ellos, del Chohan al chela. Carta LXXXIII, K. H.
«We are ready to be “ spat upon and crucified ” daily—not once—if real good to another can come of it.» — y la disposición que declaran a ser escupidos y crucificados a diario. Carta LXXXIII, K. H.
«But be warned, my friend, that this is not the last of your probations.» — con la advertencia de que esa no será la última de sus pruebas. Carta LXXXIII, K. H.
«It is not I who create them, but yourself—by your struggle for light and truth against the world’s dark influences.» — y la adjudicación de esas pruebas al propio Sinnett, que las crea con su búsqueda. Carta LXXXIII, K. H.
«The “ eighth sphere ” mystery is a very confidential subject, and you are far from understanding even its general aspect.» — con el misterio de la octava esfera, que declara asunto muy confidencial. Carta LXXXIII, K. H.
«An outbreak of fever in the human body is nature’s evidence that she is trying to expel the seeds of disease and perhaps death anteriorily absorbed.» — Carta LXXXIV, de K. H.: la analogía de la fiebre como evidencia de que la naturaleza expulsa lo perjudicial.
«She has not accomplished her object, but Karma has its own; henceforth the London group aroused, stimulated and warned, have a clear field in which to exercise their activities.» — con lo que dice del karma y su propio objeto. Carta LXXXIV, K. H.
«However little you may seem to achieve—psychically—in this birth, remember that your interior growth proceeds every instant, and that toward the end of your life as in your next birth your accumulated merit shall bring you all you aspire to.» — y el consuelo sobre lo poco logrado psíquicamente en esta vida. Carta LXXXIV, K. H.
«Mrs. Kingsford’s election is not a matter of personal feeling between ourselves and that lady but rests entirely on the advisability of having at the head of the Society, in a place like London, a person well suited to the standard and aspirations of the (so far) ignorant (of esoteric truths) and therefore, malicious public.» — Carta LXXXV, de K. H., la única dirigida a los miembros de la logia londinense: declara que la elección de Mrs. Kingsford no es asunto de sentimiento personal.
«Hermetic Philosophy suits every creed and philosophy and clashes with none.» — con la fórmula sobre la filosofía hermética, que dice convenir a todo credo y no chocar con ninguno. Carta LXXXV, K. H.
«It is the boundless ocean of Truth, the central point whither Hows and wherein meet every river, as every stream—whether its source be in the East, West, North, or South.» — y la imagen del océano sin límites de la Verdad. Carta LXXXV, K. H.
«The Egyptian Hierophant, the Chaldean Mage, the Arhat, and the Rishi, were bound in days of yore on the same voyage of discovery and ultimately arrived at the same goal though by different tracks.» — con la lista de los que dice ligados por un lazo común: el hierofante egipcio, el mago caldeo, el arhat y el rishi. Carta LXXXV, K. H.
«There are even at the present moment three centres of the Occult Brotherhood in existence, widely separated geographically, and as widely exoterically—the true esoteric doctrine being identical in substance though differing in terms; all aiming at the same grand object, but no two agreeing seemingly in the details of procedure.» — y los tres centros de la Hermandad oculta que declara existentes. Carta LXXXV, K. H.
«Many prefer to call themselves Buddhists not because the word attaches itself to the ecclesiastical system built upon the basic ideas of our Lord Gautama Buddha’s philosophy, but because of the Sanskrit word “ Buddhi ” —wisdom, enlightenment; and as a silent protest to the vain rituals and empty ceremonials, which have in too many cases been productive of the greatest calamities.» — con la razón por la que muchos de ellos se llaman budistas. Carta LXXXV, K. H.
«Thus it is plain that the methods of Occultism, though in the main unchangeable, has yet to conform to altered times and circumstances.» — y la distinción entre métodos inmutables y presentación variable. Carta LXXXV, K. H.
«The only object to be striven for is the amelioration of the condition of man by the spread of truth suited to the various stages of his development and that of the country he inhabits and belongs to.» — con el único objeto que declara: mejorar la condición del hombre. Carta LXXXV, K. H.
«T ruth has no ear-mark and does not suffer from the name under which it is promulgated—if the said object is attained.» — y la sentencia sobre la Verdad, que no lleva marca de dueño. Carta LXXXV, K. H.
«It is well known that a magnet would cease to be a magnet if it’s poles cease to be antagonistic.» — con la analogía del imán y sus polos. Carta LXXXV, K. H.
«Her constant and not altogether unsuccessful strife in the cause of anti-vivisection and her staunch advocacy of vegetarianism are alone sufficient to entitle her to the consideration of our Chohans as of all true Buddhists and Adwaitees—hence our Maha-Chohan’s preference in this direction.» — y lo que reconoce a Mrs. Kingsford por su lucha antiviviseccionista. Carta LXXXV, K. H.
«Absolute Justice makes no difference between the many and the few.» — con la fórmula sobre la justicia absoluta y la mayoría. Carta LXXXV, K. H.
«And that, though we may not say with the Christians, ‘ ‘ return good for evil ” —we repeat with Confucius— ‘ ‘ return good for good; for evil—ju s t ic e. ”» — y la máxima que opone a la cristiana de devolver bien por mal. Carta LXXXV, K. H.
«Unless, therefore, both Mrs. Kingsford and Mr. Sinnett agree to disagree in details and work in strict unison for the chief objects as laid down in the Rides of the Parent Society, we can have no hand in the future development and progress of the London Lodge.» — con la condición que pone a Kingsford y Sinnett: convenir en disentir en los detalles. Carta LXXXV, K. H.
«It contains and carries within its folds, and characters a certain occult influence that ought to reach as many theosophists as possible.» — Carta LXXXVI, de K. H.: dice que el papel sellado lleva en sus pliegues una influencia oculta.
«Like the human mind, which is the exhaustless generator of ideas, the Universal Mind or Space has its ideation which is projected into objectivity at the appointed time; but space itself is not affected thereby.» — con la analogía entre la mente humana como generadora inagotable de ideas y la Mente Universal. Carta LXXXVI, K. H.
«The question involved being that of Justice, Mrs. Kingsford’s ignorance of our real character, our doctrines and status (underlying as they do all her uncomplimentary remarks in connection with the present writer and his colleagues) made them of not even the weight of a flake of cotton in the matter of her re-election.» — Carta LXXXVII, de K. H.: hace de la justicia la cuestión implicada y de la ignorancia de sus reglas la de Mrs. Kingsford.
«Time often neutralizes the gravest evils by hastening a crisis.» — con la sentencia sobre el tiempo que neutraliza los males al precipitar la crisis. Carta LXXXVII, K. H.
«Such interference would be in flagrant contradiction to the basic law of esotericism that personal psychic growth accompanies pari passu the development of individual effort, and is the evidence of acquired personal merit.» — y lo que declararía contradicción flagrante con la ley básica de su esoterismo. Carta LXXXVII, K. H.
«The rules of the mother-body must be lived up to by those composing its Branches; provided of course, that they do not transcend the three declared objects of the organization.» — con la exigencia de que las reglas del cuerpo matriz se cumplan en las ramas. Carta LXXXVII, K. H.
«My good friend—it is very easy for us to give phenomenal proofs when we have necessary conditions.» — Carta LXXXVIII, de K. H.: acota lo fácil de dar pruebas fenoménicas cuando hay las condiciones necesarias.
«To force phenomena in the presence of difficulties magnetic and other is forbidden, as strictly as for a bank cashier to disburse money which is only entrusted to him.» — y la prohibición de forzar fenómenos en presencia de dificultades magnéticas. Carta LXXXVIII, K. H.
«I am determined to do that, for once, which hitherto I have never done; namely, to personate myself under another form, and, perhaps—character.» — Carta LXXXIX, de K. H.: anuncia que hará por una vez lo que nunca hizo.
«As he will see somebody quite different from the real K. H., though it will still be K . H. — you need not feel like one wronged by your trans-Himalayan friend.» — con la advertencia de que quien lo vea verá algo distinto del K. H. real. Carta LXXXIX, K. H.
«My dear Sinnett, I ought to have answered your letter before this, but deferred doing so till I had had the pleasure of a conversation with Mrs. Sinnett.» — Carta XC, que el volumen imprime sin firma y fecha en University College, Londres, el 26 de noviembre de 1881: quien escribe se dirige a Sinnett y habla en primera persona de su propia mediumnidad.
«There is no way of harmonizing facts with the claim made: and to your belief that ‘ The Brothers cannot be ignorant.» — y su juicio sobre la reclamación que discute: no ve modo de armonizar los hechos con ella. Carta XC.
«I may say here that Imperator stated when he first came to me, and many times subsequently that he had been with me all my life, tho’ I was not conscious of his presence, till he revealed it—NOT at Mt. Athos most surely!?» — con lo que dice haber declarado Imperator desde su primera venida. Carta XC.
«Now objective mediumship is gone, and my inner spirit-sense is opened. Only yesterday I sought and got from Imper. who was clearly visible and audible to me* exact and precise renewal of what he has so often repeated that I am ashamed to seek a repetition of his assurance.» — y el estado que declara: ida la mediumnidad objetiva, abierto el sentido espiritual interior. Carta XC.
«A living B ro th er may show himself and be d e fa c to ignorant of many things.» — Carta XC: el comentario que se intercala a la carta —firmado con la nota (1)— sobre el Hermano vivo que puede mostrarse ignorante de muchas cosas.
«But a Spirit, an omniscient Planetary show himself so completely ignorant of what is going round him: most extraordinary.» — y su contraste con el espíritu planetario omnisciente que aparece ignorante de lo que pasa a su alrededor. Carta XC.
«Mrs. Billing is—a medium, and when that is said all is said.» — Carta XCIb, de K. H.: reduce a Mrs. Billing a su condición de médium.
«They are the playthings of the tyro and if we sometimes have gratified the craving for them (as in Mr. Olcott’s and in a lesser degree your own case at the beginning, since we knew what good spiritual growth would come of it) we do not feel called upon to be continually explaining away deceptive appearances, due to mixed carelessness and credulity, or blind skepticism, as the case may be.» — con lo que dice de los fenómenos, juguetes del principiante. Carta XCIb, K. H.
«For the present we offer our knowledge— some portions of it at least—-to be either accepted or rejected on its own merits independently—entirely so—from the source from which it emanates.» — y lo que ofrecen en su lugar: una porción de su conocimiento, para aceptar o rechazar según sus méritos. Carta XCIb, K. H.
«(i) No clever medium bent on carrying out a plan of deception previously concocted, would have the idiotic idea of producing, and placing before him with her own hands, any article (minute-book in her case) in which the tricky “ phenomenon ” was to take place.» — el argumento de verosimilitud que la Carta XCIb construye sobre lo que un médium tramposo no haría. K. H.
«Now especially that I have received your last in which you mention so delicately “ this wretched little Kiddle incident, ” to withhold truth from you—would be cruelty; nevertheless, to give it out to the world of prejudiced and malignantly disposed Spiritualists, would be sheer folly.» — Carta XCIII, de K. H.: la que aborda el incidente Kiddle.
«“ K . H . ” —it is settled— is a plagiarist—if it be, after all a question of K . H. and not of the ‘‘ two Occidental Humourists. ”» — con el veredicto que recoge sobre sí mismo. Carta XCIII, K. H.
«As Milton says—‘ ‘ such kind of borrowing as this, if it be not bettered by the borrower is accounted p l a g i a r y Having distorted the ideas ‘ ‘ appropriated, ” and, as now published—diverted them from their original intention to suit my own ‘ ‘ very different purpose, ”» — y la cita de Milton sobre el préstamo literario. Carta XCIII, K. H.
«The recent experiments of the Psychic Research Society will help you greatly to comprehend the rationale of this “ mental telegraphy. ”» — y la remisión a los experimentos de la Psychic Research Society para explicar el procedimiento. Carta XCIII, K. H.
«The same as to the precipitation by the chela of the transferred thought upon (or rather, into) paper: if the mental picture received be feeble his visible reproduction of it must correspond.» — y el paralelo con la precipitación del pensamiento transferido por el chela. Carta XCIII, K. H.
«But the medium and the chela are diametrically dissimilar and the latter acts consciously, except under exceptional circumstances during development not necessary to dwell upon here.» — con la diferencia que traza entre médium y chela. Carta XCIII, K. H.
«Moreover, I have to plead guilty to another sin: I have never so much as looked at my letters in print—until the day of the forced investigation.» — con la segunda falta que confiesa: no haber mirado nunca lo que escribió. Carta XCIII, K. H.
«Plato was right to readmit every element of speculation which Socrates had discarded.» — con Platón readmitiendo la especulación que Sócrates descartó. Carta XCIII, K. H.
«It is not physical phenomena or the agency called Spiritualism but these universal ideas that we have precisely to study: the noumenon not the phenomenon, for, to comprehend the latter we have first to understand the fo r m e r.» — y lo que declara ser el asunto, no los fenómenos físicos ni el espiritismo sino las ideas universales. Carta XCIII, K. H.
«Most of these ideas are taken piece-meal from Plato and the Alexandrian Philosophers.» — con la genealogía que da a las ideas de sus adversarios, tomadas a trozos de Platón y los alejandrinos. Carta XCIII, K. H.
«You are wrong in distrusting Subba Row’s writings.» — Carta XCIII, K. H.: defiende los escritos de Subba Row frente a la desconfianza de Sinnett.
«My own preferences make me keep to the safer side of the two sexes in my occult dealings with them, though for certain reasons, even such visits—in my own natural skin—have to be extremely restricted and limited.» — con lo que dice de sus preferencias en el trabajo oculto. Carta XCIII, K. H.
«I told you already, my kind friend, that what he saw was not me.» — Carta XCV, de K. H.: repite que lo que aquel vio no era él.
«The Bigotry and Blindness of the Spiritualists fed by the selfish motives of professional mediums are rampant and the opponents are now desperate.» — con lo que imputa a la ceguera de los espiritistas y a los motivos egoístas de los médiums profesionales. Carta XCV, K. H.
«Have you forgotten the agreement made at Prayag and the pass-words that have to proceed every genuine communication coming from us through a ........................... 1 Choot-dak or medium?» — Carta XCVI, firmada M.: recuerda el acuerdo de Prayag y las contraseñas.
«Woe to the spiritualists! Their Karma is heavy with the ruin of men and women they entice into mediumship, and then throw off to starve like a toothless dog.» — con la sentencia sobre el karma de los espiritistas. Carta XCVI, M.
«We cannot alter Karma my “ good friend ” or we might lift the present cloud from your path.» — Carta XCVII, firmada M.: declara que no pueden alterar el karma.
«No darkness can stay for ever. Have hope and faith and we may disperse it.» — con el consuelo que ofrece. Carta XCVII, M.
«For centuries we have had in Thibet a moral, pure hearted, simple people, unblest with civilization, hence—untainted by its vices.» — Carta XCVIII, de K. H.: describe al pueblo del Tíbet como moral, puro de corazón y simple.
«No men living are freer than we when we have once passed out of the stage of pupilage.» — con la fórmula sobre su propia libertad una vez pasada la etapa de prueba. Carta XCVIII, K. H.
«Docile and obedient but never slaves during that time we must be; otherwise, and if we passed our time in arguing we never would learn anything at all.» — y la condición previa: dóciles y obedientes, nunca esclavos. Carta XCVIII, K. H.
«The only people who have taken the trouble to educate him at all have in so doing taught him materialism—you are disgusted with him, but who is to blame?. . .» — Carta XCIX, firmada A. O. Hume: reprocha lo que la educación recibida ha hecho con aquel hombre.
«You alone do possess the means of bringing home to the ordinary run of men, convictions of this nature, but you, apparently bound by ancient rules, so far from zealously disseminating this knowledge, envelope it in such a dense cloud of mystery, that naturally the mass of mankind, disbelieve in its existence.» — y lo que atribuye en exclusiva a su destinatario: los medios de llevar al hombre común lo esencial. Carta XCIX, A. O. Hume.
«there can be no justification for not giving clearly to the world the more important features of your philosophy, accompanying the teaching with such a series of demonstrations as should ensure the attention of all sincere minds.» — con la conclusión que saca: no hay justificación para no dar claramente al mundo lo más importante. Carta XCIX, A. O. Hume.
«That you should hesitate to confer hastily great powers too likely to be abused, I quite understand—but this in no way bars a dogmatic denunciation of the results of your psychical investigations, accompanied by phenomena, sufficiently clear and often repeated to prove that you really did know more of the subjects with which you dealt than Western Science does (2) .» — y la concesión que hace sobre no conferir de prisa grandes poderes. Carta XCIX, A. O. Hume.
«When asked by him at the time, whether I would look it over and correct I answered, imprudently, I confess—“ anyhow will do, my boy—it is of no great importance if you skip a few words.» — la confesión de la Carta XCIII: preguntado si revisaría y corregiría, contestó que cualquier cosa serviría. Barker reimprime este pasaje en su artículo de 1938 (plana 537). K. H.
«I was physically very tired by a ride of 48 hours consecutively, and (physically again)—half asleep.» — con el estado físico que alega, tras cuarenta y ocho horas de cabalgata. Carta XCIII, K. H.
«Two factors are needed to produce a perfect and instantaneous mental telegraphy—close concentration in the operator, and complete receptive passivity in the “ reader ” —subject.» — los dos factores que la Carta XCIII declara necesarios para una telegrafía mental perfecta: concentración en el operador y pasividad receptiva completa en el lector. K. H.
«Given a disturbance of either condition, and the result is proportionately imperfect.» — con lo que ocurre si una de las dos condiciones se perturba. Carta XCIII, K. H.
«The “ reader” does not see the image as in the “ telegrapher’s ” brain, but as arising in his own.» — y la precisión de que el lector no ve la imagen del cerebro del telegrafista sino la que surge en el suyo. Carta XCIII, K. H.
«In a case such as mine, the chela had, as it were, to pick up what he could from the current I was sending him and, as above remarked, patch the broken bits together as best he might.» — con la imagen del chela que recoge lo que puede de la corriente y remienda los trozos rotos. Carta XCIII, K. H.
«At the first glance I saw that it was I, the only and most guilty party, —the poor little boy having done but that which he was told.» — y la asunción de culpa: él es el único y más culpable, y el muchacho hizo solo lo que se le dijo. Carta XCIII, K. H.
«I transcribe them with my own hand this once, whereas the letter in your possession was written by the chela.» — con la restitución que anuncia, transcribiendo esta vez de su propia mano, y la petición de comparar la letra con la de cartas anteriores. Carta XCIII, K. H.
«Of course I am not doctrin a ire!,? and do not desire to ride any principle as a hobby horse..» — Carta XCIX, firmada A. O. Hume: se defiende de la acusación de doctrinario.
«If you care anything about our future relations, then, you better try to make your friend and colleague Mr. Hume give up his insane idea of going to Tibet.» — Carta C, de K. H.: advierte a Sinnett sobre el plan de otro.
«His idea of applying to the Govt: for permission to go to Tibet is ridiculous.» — con lo que dice del proyecto de pedir permiso al Gobierno para ir al Tíbet. Carta C, K. H.
«Blessed is he who knows our Koothoomi and blessed is he who appreciates him.» — Carta CI, firmada M.: la bendición sobre quien conoce y aprecia a Koothoomi.
«Not having the right to follow K . H. I feel very lonely without my boy.» — Carta CII, firmada M.: dice sentirse solo sin su muchacho, no teniendo derecho a seguir a K. H.
«I had “ Benjamin ” stick a patch in the page, and made him forge my caligraphy while smoking a pipe» — con lo que cuenta de haber hecho pegar un parche en la página y falsificar su caligrafía. Carta CII, M.
«I dreaded the consequences and my apprehensions had a very good foundation, I can assure you.» — Carta CIV, de K. H.: dice haber temido las consecuencias con buen fundamento.
«I have but a few hours before me, to prepare for my long, very long journey.» — con las pocas horas que le quedan antes de un viaje muy largo. Carta CIV, K. H.
«Let me now “ astrally ” shake hands with you and assure you of my good feelings once more.» — y el apretón de manos astral con que se despide. Carta CIV, K. H.
«We are called in so many words, or rather in five letters “ liars ” (sic) and accused of “ base ingratitude. ”» — Carta CV, de K. H.: recoge el epíteto con que los llaman en cinco letras.
«He must be made to realize that were he really as great as he asserts, or even if he were himself quite satisfied of his greatness and the infallability of his power of memory, whatever even the adepts might think, he would remain indifferent to, at any rate, would not be as vulgarly abusive as he is now.» — con lo que exige que aquel hombre comprenda sobre su propia grandeza declarada. Carta CV, K. H.
«His sensitiveness is in itself evidence of the doubts lurking in his mind as to the validity of the claims he so boastfully puts forth; hence his irritability, excited by anything and everything that is likely to disturb his self-delusions.» — y la lectura que hace de su susceptibilidad como prueba de sus dudas. Carta CV, K. H.
«We have to take measures for effectually protecting our country and vindicating the spiritual authority of our Priestly King.» — Carta CVI, de K. H.: anuncia medidas para proteger a su país.
«Perhaps, never, since the invasion of Alexander and his Greek legions have so many Europeans stood together under arms so near to our frontiers as they do now.» — con la comparación con la invasión de Alejandro. Carta CVI, K. H.
«Try to believe more than you do in the “ old lady. ” She does rave betimes; but she is truthful and does the best she can for you.» — y el ruego de creer más en la *old lady*, que dice desvariar a veces pero ser veraz. Carta CVI, K. H.
«Ill health resulting from natural causes, and mental anxiety have made her nervous to an extreme degree and sadly impaired her usefulness to us.» — Carta CVII, que el volumen firma *K. H. and -----*: atribuye el estado de Blavatsky a la mala salud y la ansiedad mental.
«The little man is in trouble but has to be remonstrated; and the best punishment for an accepted chela is to receive the reproof through a “ lay ” one.» — Carta CX, de K. H.: dice cuál es el mejor castigo para un chela aceptado.
«The Dugpa opposition is tremendous and unless we devote the whole of our time to watching- her, the “ Old Lady ’ would come to grief since she is now unable'to take care of herself.» — con lo que llama tremenda oposición de los dugpas. Carta CX, K. H.
«One thing is certain though. These are not times for visiting with severity the offences of the too indiscreet and but half faithful “ lay chelas. ”» — con la reserva sobre no castigar con severidad en aquellos tiempos. Carta CXII, K. H.
«Do not be frightened for indeed the whole thing is more ludicrous than dangerous.» — Carta CXIII, de K. H.: dice el asunto más ridículo que peligroso.
«Children’s diseases are seldom dangerous even when somewhat neglected, if the child have naturally a strong constitution; the pampered ones falling naturally victims to contagion.» — Carta CXVIII, de K. H.: la observación sobre las enfermedades de los niños.
«I hope you will pardon me if I advise you to sow up the enclosed in a small bag—a part of it will do—and hang it on the child’s neck.» — con el consejo de coser lo adjunto en una bolsita. Carta CXVIII, K. H.
«Unable as I am to carry into your homestead the full magnetism of my physical person I do the next best thing by sending you a lock of hair as a vehicle for the transmission of my aura in a concentrated condition.» — y la razón: no puede llevar a la casa el magnetismo pleno de su presencia física. Carta CXVIII, K. H.
«Whomsoever Mr. Oxley may have seen and conversed with at the time described, it was not with Koot Hoomi, the writer of the letters published in the Occult World.» — Carta CXXV, de K. H.: responde sobre lo que Oxley dice haber visto y conversado.
«Henceforth any medium or seer who will feel disposed to claim either to have been visited by, or to have held conversation with, or to have seen my Master, —will have to substantiate the claim by prefixing his or her statement with t h r e e s e c r e t w o r d s , which he, my Teacher, will divulge to and leave in the safe keeping of Mr. A. O. Hume, and Mr. A. P. Sinnett the respective President and Vice-President, of “ The Eclectic Theosophical Society ”» — con la contraseña que anuncia como criterio: tres palabras que ningún médium podrá repetir. Carta CXXV, K. H.
«To this I answer, neither Atma nor Buddhi ever were within man, —a little metaphysical axiom that you can study with advantage in Plutarch and Anaxagoras.» — Carta CXXVII, que el volumen rotula extractos de cartas de K. H. a A. O. H. y A. P. S. y no lleva firma: niega que Atma o Buddhi hayan estado nunca dentro del hombre.
«The permanent never merges with the impermanent although the two are one.» — con la fórmula sobre lo permanente y lo impermanente, que son uno y no se funden. Carta CXXVII.
«It is the fire that burns in the eternal light, when the fuel is expended and the flame is extinguished; for that fire is neither in the flame nor in the fuel, nor yet inside either of the two but above beneath and everywhere—(Parinirvana» — y la imagen del fuego que arde en la luz eterna cuando el combustible se ha consumido. Carta CXXVII.
«Take fruit, bread tea coffee and milk and use them as freely as you would like to, but no chocolate, fat, pastry» — con la instrucción dietética que da. Carta CXXVII.
«A magnet with the North Pole up is suspended over the crown of the chela’s head without touching it.» — y la descripción del imán suspendido sobre la coronilla del chela. Carta CXXVII.
«I have been requested by Madame Blavatsky several times within the last three months to give you such practical instruction in our occult Science as I may be permitted to give to one in your position; and I am now ordered by to help you to a certain extent in lifting up a portion of the first veil of mystery.» — Carta CXXX, del apéndice, firmada T. Subba Row: dice haber sido requerido varias veces por Blavatsky.
«I need hardly tell you here that the Mahatmas can hardly be expected to undertake the work of personal instruction and supervision in the case of beginners like you, however sincere and earnest you may be in your belief in their existence and the reality of their science and in your endeavours to investigate the mysteries of that science.» — con lo que declara sobre lo que no cabe esperar de los Mahatmas. Carta CXXX, T. Subba Row.
«And now I am sorry to inform you that anything like practical instruction in the ritual of Occult Science is impossible under the conditions you propose.» — Carta CXXXI, firmada T. Subba Row: declara impracticable por ahora la instrucción práctica en aquello.
«The rules laid down by the ancient teachers of Occult Science are inflexible; and it is not left to the discretion of any teacher either to enforce them or not to enforce them according to the nature of the existing circumstances.» — con la inflexibilidad que atribuye a las reglas de los antiguos maestros. Carta CXXXI, T. Subba Row.
«It would no doubt cause him considerable inconvenience if he were obliged to change his mode of life completely.» — Carta CXXXII, firmada T. Subba Row: mide el inconveniente que supondría el cambio de vida exigido.
«What I mean to teach him now is a necessary preliminary preparation for studying such correlations.» — con lo que declara enseñar por ahora, preparación preliminar y no más. Carta CXXXII, T. Subba Row.
«It is very strange that you should be ready to deceive yourself so willingly.» — Carta CXXXIII del apéndice, firmada H. P. B.: reprocha a Sinnett engañarse a sí mismo de buena gana.
«The letter is from Him, whether written through a chela or not; and—perplexing as it may seem to you, contradictory and “ absurd, ” it is the full expression of his feelings and he maintains what he said in it.» — con lo que sostiene sobre la procedencia de la carta en disputa: es de Él, escrita por un chela o no. Carta CXXXIII, H. P. B.
«For me it is surpassingly strange that you should accept as His only that which dovetails with your own feelings, and reject all that contradicts your own notions of the fitness of things.» — y el reproche de aceptar como suyo solo lo que se ajusta a la propia idea. Carta CXXXIII, H. P. B.
«Olcott has behaved like an ass, utterly devoid of tact; he confesses it, and is ready to confess it and to say mea culpa before all the Theosophists—and it is more than any Englishman would be willing to do.» — con el juicio sobre Olcott. Carta CXXXIII, H. P. B.
«If you—the most devoted, the best of all Theosophists—are all ready to fall a victim to your own preconceptions and believe in new gods of your own fancy dethroning the old ones—then, notwithstanding all and everything Theosophy has come too early in this country.» — y la advertencia sobre lo que ocurriría si el mejor de los teósofos cae. Carta CXXXIII, H. P. B.
«We do not find it either necessary or profitable to lose our time waging war to the unprogressed Planetaries who delight in personating gods and sometimes well known characters who have lived on earth.» — Carta CXXXIV, que el índice del volumen declara dictada por M. y que en el cuerpo no lleva firma: dice que no encuentran ni necesario ni provechoso perder el tiempo en guerra.
«Faith in the Gods and God, and other superstitions attracts millions of foreign influences, living entities and powerful agents around them, with which we would have to use more than ordinary exercise of power to drive them away.» — con la doctrina de que la fe en los dioses atrae millones de fuerzas. Carta CXXXIV.
«There are Dhyan-Chohans and “ Chohans of Darkness, ” not what they term devils but imperfect ‘ ‘ Intelligences” who have never» — y la distinción entre Dhyan-Chohans y Chohans de la Oscuridad. Carta CXXXIV.
«The Brothers, for instance could prolong life but they could not destroy death, not even for themselves.» — con lo que los Hermanos pueden y no pueden: prolongar la vida, no destruir la muerte. Carta CXXXIV.
«I suppose that by this time it is pretty well proved that I am I—and not someone else; that my uncle being now adjunct (or asst. ) Minister of the Interior, is a personage who by signing his name in full can certainly be trusted, unless, indeed, the C. and M. and your friend Primrose invent a new version and say that we have forged the documents.» — y el pasaje en que la voz pasa a la primera persona de la escribiente, sobre su propia identidad. Carta CXXXIV.
«I have never said to Hubbe Schleiden and Frank Gebhard that the existence of our seven objective planets was an allegory.» — Carta CXXXV, firmada H. P. B.: niega haber dicho a Hubbe Schleiden y Frank Gebhard lo que se le atribuye.
«That outside of the initiates no one knew the mot final of this mystery.» — con el límite del conocimiento que declara, reservado a los iniciados. Carta CXXXV, H. P. B.
«In short that you gave the truth, but by far not the whole truth especially about rounds and rings which was only at best allegorical.» — y lo que dice de la enseñanza recibida por Sinnett: la verdad, pero no toda la verdad. Carta CXXXV, H. P. B.
«There is a limit to endurance, there is one to the greatest self-sacrifice.» — con la sentencia sobre el límite de la resistencia y del sacrificio. Carta CXXXV, H. P. B.
«I am held by all of you as untruthful because hitherto I have shown the world only the true exterior Mme. Blavatsky.» — y la explicación que da de su fama de mentirosa. Carta CXXXV, H. P. B.
«I, (the inner real “ I ” ) am in prison and cannot show myself as I am with all the desire I may have to.» — y la declaración del yo interior preso. Carta CXXXV, H. P. B.
«And let me prophecy that the day will come when you will accuse K . H. too of having deceived you; for only failing to tell you what he has no right to tell anyone.» — con la profecía de que también acusarán a K. H. Carta CXXXV, H. P. B.
«No; you do not hate me; you only feel a friendly, indulgent, a kind of benevolent contempt for H . P . B.» — y el sentimiento que atribuye a Sinnett hacia ella. Carta CXXXV, H. P. B.
«I understand very well that it was all probation and all for the best; but it is devilish hard for me to understand why it should all be performed over my long suffering back.» — Carta CXXXVII, firmada H. P. B.: dice entender que todo era probación y para bien.
«But since there must be concealed wisdom even in the act of choosing a half dead individual who just rises from eight weeks of sick bed and can hardly gather her scattered ideas to say that which had better be left unsaid—I obey.» — Carta CXXXVIII, firmada H. P. B.: dice sentir que el Mahatma la haya escogido para esa batalla.
«Well, the phenomena are now all found, on the evidence of padris, and other enemies, frauds (by Mr. Hodgson), from the “ brooch ” phenomenon downward; and the Masters are dragged before the public and their names desecrated by every rascal in Europe.» — con lo que declara del veredicto sobre los fenómenos. Carta CXXXVIII, H. P. B.
«Mr. Hume is a queer “ Saviour! ”» — y el epíteto que aplica a Hume como salvador. Carta CXXXVIII, H. P. B.
«All this is due to five years of constant anguish, worry and repressed emotion.» — con las causas que da de su estado: cinco años de angustia y emoción reprimida. Carta CXXXVIII, H. P. B.
«It is this, that unable to account for, Mr. Hume calls a wholesale collective fraud for, since the Masters in his idea, do not exist, and that they have never written one single of the letters ever received—then the logical conclusion is that it is the whole staff—everyone in the Headquarters—Damodar, Bowaji, Subba Row, all, all who helped me to write the letters and passed them through the hole.» — y lo que Hume llama alucinación colectiva al por mayor. Carta CXXXVIII, H. P. B.
«Take for instance this illustration as an instance: transmission by mechanical thought transference (in contradistinction with the conscious).» — la exposición que la Carta CXXXVIII hace de los dos modos de transmisión de cartas. H. P. B.
«The other mode is to impress every sentence of the letter (consciously of course) still mechanically on the brain, and then send it phrase by phrase to the other person on the other end of the line.» — con el segundo modo, imprimir cada frase en el cerebro del chela. Carta CXXXVIII, H. P. B.
«But in both instances the letter must be open and then burnt with what we call virgin fire (lit neither with matches, brimstone nor any preparation but rubbed with a resinous, transparent little stone, a ball that no naked hand must touch.» — y el requisito de que la carta se abra y se queme. Carta CXXXVIII, H. P. B.
«This is done for the ashes, which, while the paper burns become immediately invisible, which they should not, if the paper were lit otherwise; because they would remain by their weight and grossness in the surrounding atmosphere, instead of being transferred instantaneously to the receiver.» — con lo que se hace con las cenizas. Carta CXXXVIII, H. P. B.
«The 30, 000 padris of India are all leagued against us.» — y la cifra que da de los padris ligados contra ellos. Carta CXXXVIII, H. P. B.
«But then they forget that so far I am the only link between the Europeans and the Mahatmas.» — con lo que declara ser: el único vínculo entre europeos y los Maestros. Carta CXXXVIII, H. P. B.
«You have succeeded but only for one portion.» — Carta CXXXIX, firmada H. P. B.: mide el éxito de su corresponsal.
«She has done you ten times more harm than to the Society but this is your fault entirely and now she is dancing the war-dance around Olcott, who is as fast friends with her and more than you were.» — con el daño que atribuye a otra persona, mayor para él que para la Sociedad. Carta CXXXIX, H. P. B.
«I am impressed to give you the following: First let me tell you that the dear Countess went off to Munich like a shot to try and save Hubbe from his weakness and the Society from crumbling down.» — Carta CXL, firmada H. P. B. y fechada en Wurzburgo el 6 de enero de 1886: dice estar impresionada para transmitir lo que sigue.
«I went to bed and I had the most extraordinary vision.» — con la visión extraordinaria que declara haber tenido. Carta CXL, H. P. B.
«Of course I have learned my English from Him!» — y la ironía sobre haber aprendido su inglés de Él. Carta CXL, H. P. B.
«From the time my father brought me to England, when fourteen, thinking I spoke beautiful English—and people asked him if he had me educated in Yorkshire or Ireland—and laughed at my accent and way of speaking—I gave up English altogether trying to avoid speaking it as much as I could.» — con la historia de su inglés desde que su padre la llevó a Inglaterra a los catorce años. Carta CXL, H. P. B.
«I learned to write it through Isis, that’s sure and Prof. A. Wilder who came weekly to help Olcott arranging chapters and writing Index can testify to it.» — y lo que dice haber aprendido escribiendo *Isis*, con la ayuda del profesor A. Wilder. Carta CXL, H. P. B.
«What wonder then that my English and the Mahatma’s show similarity!» — con la conclusión que saca sobre el parecido entre su inglés y el del Mahatma. Carta CXL, H. P. B.
«no three solutions but two: Either I have invented the Masters, their philosophy, written their letters etc. or, I have not.» — y la disyuntiva que plantea: o inventó a los Maestros y su filosofía, o no. Carta CXL, H. P. B.
«I hate incognitos and changing names.» — Carta CXLI, firmada H. P. B.: declara su aversión a los incógnitos y los cambios de nombre.
«The Society in India is flourishing and can n ev er die.» — con lo que dice de la Sociedad en la India. Carta CXLI, H. P. B.
«There is an Asiatic proverb: “ You may cut the serpent of wisdom in hundred pieces so long that its heart, which is in its head, remains untouched, the serpent will join its bits and live again. ”» — y el proverbio asiático de la serpiente de la sabiduría. Carta CXLI, H. P. B.
«It is not enough to laud the Body and Branches, as schools of morality and wisdom and benevolence, for they will always be judged by the outward world by their fruits not by their pretensions—not by what they say but by what they do.» — con la exigencia que impone a las ramas más allá de alabarlas como escuelas de moral. Carta CXLI, H. P. B.
«You are rig h t in saying that “ the blows that have been struck at the movement ” have been “ all emanating from the consequences of the deputations from India” ; you are w ro n g in thinking that (1) these consequences would have been as disastrous, had not the Hindu element been mixed up with the European and strongly helped and urged on toward mischief by the female element in the L. L.; and (2) that “ the higher powers wish to arrest the growth of the Society. ”» — y lo que concede a Sinnett sobre los golpes asestados al movimiento. Carta CXLI, H. P. B.
«It is not so much a question of saving what remains of the Society—as of recommencing the movement at some future time.» — con la fórmula sobre lo que está en juego, más que salvar lo que queda de la Sociedad. Carta CXLI, H. P. B.
«N othing can k il l th e L. L. except that one thing—Passivity.» — y lo único que declara capaz de matar a la logia londinense: la pasividad. Carta CXLI, H. P. B.
«Human dirt never sticks, nor does it soil the flame it is flung against.» — con la sentencia sobre la suciedad humana que no se pega. Carta CXLI, H. P. B.
«If it is, the best course to adopt would be to make the entire Society a secret one, and shut its doors against all except those very few who may have shown a determination to devote their whole lives to the study of Occultism.» — Carta CXLIIa, que el índice del volumen declara memorándum de Damodar: propone hacer de la Sociedad entera una sección secreta si la enseñanza oculta fuera su fin.
«If it is not so, and is based upon the broad Humanitarian principle of Universal Brotherhood, let Occultism, one of its several Branches, be an entirely secret study.» — con la alternativa: si se basa en el principio humanitario de la Hermandad Universal, otra cosa. Carta CXLIIa, memorándum de Damodar.
«From time immemorial this sacred knowledge has been guarded from the vulgar with great care, and because a few of us have had the great fortune to come into contact with some of the custodians of this invaluable treasure, is it right on our part to take advantage of their kindness and vulgarize the secrets they esteem more sacred than even their lives?» — y la doctrina del secreto desde tiempo inmemorial. Carta CXLIIa, memorándum de Damodar.
«By placing the facts before the unprepared general public, we only make a laughing stock of those who have been kind to us and have accepted us» — con lo que ocurre al poner los hechos ante el público no preparado. Carta CXLIIa, memorándum de Damodar.
«Hence they came to the conclusion that (1) Either Adepts do not exist at all; or» — y las tres conclusiones que atribuye a los de fuera sobre la existencia de los adeptos. Carta CXLIIa, memorándum de Damodar.
«Until now, any one who expressed a desire to join and could get two sponsors was allowed to come into the Society, without our enquiring closely what the motives in joining were.» — con el procedimiento de admisión que critica. Carta CXLIIa, memorándum de Damodar.
«But, at the same time our Rules prescribe an Initiation Fee of Rupees Ten.» — y la cuota de iniciación de diez rupias que prescriben las reglas. Carta CXLIIa, memorándum de Damodar.
«One such man can do more for us than hundreds of phenomena-hunters.» — con la fórmula sobre un solo hombre así frente a cien cazadores de fenómenos. Carta CXLIIa, memorándum de Damodar.
«With the exception of fee—too exaggerated—his views are quite correct.» — y el comentario que el volumen imprime a continuación, atribuido en el índice a K. H.: salvo la cuota, que juzga exagerada, da por correctas esas ideas. Carta CXLIIb.
«And yet—truth knows— these colours are objective enough!» — Carta VIII, K. H.: sostiene la objetividad de esos colores más allá del espectro visible.
«My answer is that I Em not st present engaged in excusing, but in investigating the operations of Nature.» — Carta XXIIIa, notas de A. P. Sinnett: dice no estar excusando sino investigando las operaciones de la naturaleza. La grafía *I Em not st present* es del OCR.
«After breakfast, she asked you for a piece of Bristol board, and you gave her two pieces, both marked and not one as you say.» — Carta XXIVa, K. H.: reconstruye el episodio del retrato y las dos cartulinas Bristol marcadas.
«I am specially anxious—on M’s account—that the Journal should be made as much as possible a success; should be circulated more than it is now in England.» — Carta XXV, K. H.: dice estar especialmente interesado, por M., en el éxito de la revista.
«Whether it will begin in October or January will depend on the impulse given to the Society and its progress.» — Carta XXVII, K. H.: ata el comienzo del proceso al impulso que reciba la Sociedad.
«Now this preface will seem as unintelligible as useless to you, and you may well ask: what is he driving at.» — Carta XXIX, M.: reconoce que su preámbulo parecerá ininteligible e inútil.
«It may be considered unreasonable, selfish, huffish and ridiculous, denounced as jesuitical and the blame all lain at our door, but law is LAW with us, and no power can make us abate one jot or tittle of our duty.» — Carta XXIX, M.: enumera los epítetos con que se puede calificar su conducta, incluido el de jesuítica.
«Now it is hard to believe—unless I am credited with faculties of a hallucinated medium—that I, knowing well that I had never approached, until then, the young gentleman from within a mile’s distance, nor had I ever visited him in his dreams—that I should believe the reality of the vision described, or that, at least, my suspicions should not have been aroused by such a strange assertion.» — Carta XXX, K. H.: rechaza que se le atribuyan facultades de médium alucinado.
«He may imagine and say what he likes, but that you should allow yourself to be so carried away with a prejudice the existence of which you are not even prepared to admit,» — Carta XXX, K. H.: reprocha a Hume dejarse arrastrar por lo que otro diga.
«I would have left the subject untouched had you not so misunderstood the feeling that dictated my last.» — Carta XXXVIII, M.: dice que habría dejado el asunto intacto de no haber sido malinterpretado.
«Defence and full vindication she must have, and that is why I telegraphed to offer option before proceeding to file a suit.» — Carta XXXIX, firmada *the Disinherited*: sostiene que ella ha de tener defensa y vindicación plenas.
«What H. P . B. repeated to you is correct: “ the natives do not see Bennett’s coarseness and K . H. is also a native. ”» — Carta XLIII, M.: repite lo que Blavatsky dijo sobre cómo los nativos no ven la tosquedad de Bennett.
«You will receive a letter from him full of suspicion and with no few unkind remarks.» — Carta XLIX, K. H.: anuncia una carta llena de sospecha y de observaciones poco amables.
«He is one to sacrifice his own family, those nearest and dearest to him (if there are such for him, something I doubt)—for any whim of his own; and he would be the first to allow a hecatomb of victims if he needed one drop of blood; to insist upon the advisability of Sutee if it were the only thing that would keep him warm, help his benumbed fingers to do their work, and he diligently writing a treatise upon some philanthropic subject during that time and sing sincerely " Hosanna ” to himself in his own thought.» — Carta LII, K. H.: el retrato de Hume como capaz de sacrificar a los suyos.
«But I must draw your attention to the fact, that nine times out of ten, when he accuses me of having entirely misconceived his meaning—he says, what anyone has a right to regard as a deliberate falsehood.» — Carta LII, K. H.: sostiene que nueve de cada diez veces la acusación de contradicción es infundada.
«Several times D. Kh. had tried to penetrate into Rothney Castle, but suffered each time so acutely, that I told him to give it up.» — Carta LIII, K. H.: cuenta los intentos de D. Kh. de penetrar en Rothney Castle.
«M. tells me he gives me carte blanche to tell anything I like to you, he will not have me say a word to Hume; nor would he ever forgive you—he says, were you to interfere between the punishment of Hume’s pride, and—fate.» — Carta LIII, K. H.: dice tener carta blanca de M. para contarlo todo.
«A man who was capable of forging on a bogus will the signature of the testator and then getting hold of the hand of the already dead man, put a pen into it and guide it over the ready signature, to afford the witnesses a chance of taking their oath that they had seen the man sign it—is ready to do more serious work than simply slandering an unpopular foreigner.» — Carta LIV, K. H.: describe al hombre capaz de falsificar la firma de un testador.
«There he is—a moral wreck, ruined by his ambition and panting for breath in his last struggle for supremacy, which, he knows we will not.» — Carta LIV, K. H.: el retrato del naufragio moral de aquel hombre, arruinado por su ambición.
«Thus they have repeatedly published criticisms upon Vedantism, Buddhism and Hinduism in its various branches, upon the Veda Bashya of Swami Dayanand—their staunchest and at that time most valued ally; but, because such criticisms were all directed against non-Christian faiths, no one ever paid the slightest attention to it.» — Carta LIV, K. H.: cita como prueba de imparcialidad las críticas publicadas contra el vedanta, el budismo y el hinduismo.
«But I must hasten to enter my indignant and emphatic protest against his definition of our “ faulty ” system.» — Carta LIV, K. H.: protesta contra la definición que Hume da del sistema de su orden.
«Now you know why I felt embarrassed: I had no right to restore it, the letters coming from the “ Eclectic ” and connected directly with the hapless “ Pelings ” on all sides.» — Carta LIV, K. H.: explica su apuro por no haber tenido derecho a restaurar la carta.
«You are very wrong to contemplate absence from London the coming winter.» — Carta LV, K. H.: desaconseja a Sinnett ausentarse de Londres el invierno siguiente.
«As you will see (for you must read and review it) the book is the Western echo of the Anglo-Indian “ Occult world. ”» — Carta LVI, K. H.: llama al libro el eco occidental de aquel movimiento anglo-indio.
«When accused by the 12 Chelas in their joint answer to his letter to them, of a deliberate falsification of facts with reference to the “ dear Old Lady ” whom he had, notwithstanding all he could say to the contrary, “ taken into the plot ” he writes in a letter to Subba Row that he had never done so.» — Carta LVII, K. H.: recoge la acusación conjunta de los doce chelas por falsificación deliberada.
«To Mr. Olcott’s question came a reply so reeking with deliberate, bare falsehood, foolish vanity, and so miserable an attempt to explain away the only possible theory that without the owner’s knowledge he had read his private correspondence, that I have asked Morya to procure it for me for you to read.» — Carta LVII, K. H.: califica la respuesta dada a la pregunta de Olcott.
«We will not, if you please, deal at present with the situation concerning “ stars” and obscurations—for reasons very plainly told to you this morning by H. P . B.» — Carta LVIII, K. H.: aplaza el asunto de las estrellas y las obscuraciones.
«For even the sombre prophecy of Sir Charles Turner (a recent obscuration of his) that you would fall into Roman Catholicism as the inevitable outcome of your dabbling in Theosophy and believing in the “ K . H . ” maya —has not dampened the ardour of your propaganda in the gay world of London.» — Carta LIX, K. H.: recoge la sombría profecía de Sir Charles Turner.
«Because we did not do this, he is “ left to linger out a wretched existence as an animated poison bag, full of mental, moral, and physical corruption. ”» — Carta LIX, K. H.: cita la queja de aquel hombre de quedar como un veneno animado.
«Parabrahm or “ Adi-Buddha ” while acting through that germ point outwardly as an active force, reacts from the circumference inwardly as the Supreme but latent Potency.» — Carta LIX, K. H.: la doctrina de Parabrahm o Adi-Buddha obrando por el punto-germen.
«She had heard his teeth chatter, as he was also coming down from the floor above.» — Carta LXII, K. H.: el detalle con que enmienda el testimonio.
«However, I will try once more; but I have no right to influence her either way.» — Carta LXIV, K. H.: dice que lo intentará una vez más, sin derecho a influir en ella.
«Nevertheless, having failed' to answer to the said description, I was hung in effigy, and publicly branded and degraded, as Mad. B. would say.» — Carta LXV, K. H.: cuenta que, por no responder a la descripción esperada, fue colgado en efigie.
«Agitators of both races have been and are doing their best to stir up a great flame.» — Carta LXVII, K. H.: describe a los agitadores de ambas razas atizando la llama.
«From all I know of the situation—and I claim to watch it as closely as I am permitted to —the chances are that the money will be raised, by the end of March; but Chance being a squinting jade, according to report the time of collection is not yet written in the memorandum book of Fate.» — Carta LXXX, K. H.: declara vigilar la situación tan de cerca como se le permite.
«And, as regards the other case, may it not be noted—I am no barrister and therefore speak under reserve—as a mitigating circumstance for the accused that Mr. Massey is not even to this day sure that Dr. Billing did not intercept the Simpson letter to his wife, keep it to use against her at a fortunate time and actually so use it in this instance?» — Carta LXXXI, K. H.: habla bajo reserva por no ser abogado.
«But, if your answer is favourable, I may perhaps as well add a few particulars.» — Carta LXXXII, K. H.: promete detalles si la respuesta es favorable.
«Be certain, that with a few undetectable mistakes and omissions notwithstanding, your “ Esoteric Buddhism ” is the only right exposition—however incomplete—of our Occult doctrines.» — Carta LXXXII, K. H.: da por bueno el *Esoteric Buddhism* de Sinnett salvo errores y omisiones indetectables.
«He is not immoral; nor could anything that might be said against or for him by Mrs. K. or even yourself, change or even influence my opinion of both himself and Mrs. Besant.» — Carta LXXXVI, K. H.: niega que aquel hombre sea inmoral.
«These are all dated communications, notes, and records which speak for themselves, and which in substance can be attested by the knowledge of my friends who have been concerned with me all thro’ this matter.» — Carta XC: quien escribe alega comunicaciones, notas y registros fechados que hablan por sí mismos.
«Mr. Massey may perhaps believe me since it is not that portion which concerns him that is denied (all with the exception of the words “ mysterious ” and (or some other still more mysterious place ” ) —but “ the later portion, ” just that one which “ Billing himself reluctantly admitted ” as giving “ the very opposite impression.» — Carta XCIb, K. H.: se dirige a Massey sobre la porción que sí se niega.
«To you and a few other true friends I feel it my duty to give an explanation.» — Carta XCIII, K. H.: declara deber una explicación a Sinnett y a unos pocos amigos verdaderos.
«We have not one of that sort among us.» — Carta XCVIII, K. H.: niega tener entre los suyos a nadie de esa clase.
«but still when the question is broadly put, did you ever consider whether the Brothers allowed this publication, I cannot avoid replying, if they did not, it is futile wasting consideration on the matter, and if they did, it seems to me that they were unwise in so doing.» — Carta XCIX, A. O. Hume: pregunta si los Hermanos permitieron aquello.
«I do not think he will take you into his confidence this once.» — Carta CXIII, K. H.: duda de que aquel hombre le haga confidencias esta vez.
«One reason for my calling you was K . H. ’s wish that you should be brought under certain magnetic and other occult influences that would favourably act upon yourself in future.» — Carta CXIV, M.: da una razón de la llamada, el deseo de K. H. de someterlo a ciertas influencias magnéticas.
«He had forbidden me most strictly to send him any more letters until further orders.» — Carta CXXXVIII, H. P. B.: recuerda la prohibición estricta de enviarle más cartas.
«I have to be near you in case something should happen, for save herself, I do not think I have a friend a real friend in this wide world» — Carta CXXXIX, H. P. B.: dice tener que estar cerca por si algo ocurre.
«is very clever, but he is not clever enough for truth and it shall triumph after which I can die peacefully.» — Carta CXL, H. P. B.: dice de su adversario que es hábil pero no lo bastante para la verdad.
«This figure roughly represents the development of humanity on a planet—say our earth. Man evolves in seven major or root-races; 49 minor races; and the subordinate races or offshoots, the branchlet races coming from the latter are not shown. The arrow indicates the direction taken by the evolutionary impulse.» — Carta XIV, K. H.: el pie del diagrama que el volumen reproduce, con las siete razas raíz, las cuarenta y nueve menores y las ramificaciones que no se dibujan.
«The Agama Sutra saying: —“ in all these Rupa-Lokas, the Devas (Spirits) are equally subjected to birth, decay, old age, and death, ” means only that an Ego is borne thither then begins fading out and finally “ dies, ” i. e., falls into that unconscious condition which precedes rebirth;» — Carta XVI, K. H.: glosa la sentencia del Agama Sutra sobre los devas sujetos a nacimiento, decadencia, vejez y muerte.
«This now is my Karma. I had no business to feel irritated, or lose my temper; but that letter of his was I believe the seventh or the eighth of that kind received by me during that fortnight. And I must say, that our friend has the most knavish way of using his intellect in raising the most unexpected sophisms» — Carta XXX, K. H.: asume como karma propio la irritación, y describe el modo con que Hume levanta sofismas.
«Poor Subba Row is “ in a fix ’ ’— that is why he does not answer you. On one hand he has the indomitable H. P. B. who plagues Morya’s life to reward you and M. himself who would if he could gratify your aspirations; on the other he encounters the unpassable Chinese wall of rules and Law.» — Carta LXXVI, K. H.: describe el aprieto de Subba Row entre Blavatsky, Morya y la muralla china de reglas y ley.
«the President-Founder—who knows our mind and has our confidence—is expected to be in England in a very short time, we do not see the necessity of taking any hasty steps in the matter. He has been given such a general view of the situation as will enable him to deal impartially with this case and others upon his arrival,» — Carta LXXXVII, K. H.: aplaza toda decisión hasta la llegada del presidente fundador.
«star shines without change for two days and thirteen hours; then, in three hours and a half, dwindles from a star of the second to one of the fourth magnitude; and then, ip another three and a half hours, resumes its original brilliancy.» — Carta CXIX, K. H.: la observación de la estrella variable que expone antes de discutir a Lubbock.
«Mr. Hume are really anxious to see me—(or rather my astral Self) there’s a chance for you. H. P. B. is too old and not passive enough. Besides she has done too many services to be forced into it. With Mr. Eglington, and he willing, the thing would become easy. Profit then by the chance offered; in a year more it WILL BE TOO LATE.» — Carta CXXVI, con la advertencia en versalitas: dice que Blavatsky es demasiado vieja y poco pasiva para eso, y que en un año más será tarde.
About the work
248 entries — what the apparatus and scholarship say about it«No other book is quite like this private collection of letters. Preserved in the British Library, they were written between 1880 and 1884 to Alfred Percy Sinnett, editor of a leading Anglo-Indian newspaper, The Pioneer.» — solapa editorial de la edición de 1992, no voz de la obra: presenta la colección, dice que se conserva en la British Library y llama a Sinnett director del diario anglo-indio *The Pioneer*.
«His correspondents were two Mahatmas whom H. P. Blavatsky acknowledged as her teachers and the inspirers of her Isis Unveiled and The Secret Doctrine.» — la solapa nombra a los dos corresponsales como Mahatmas y les adjudica, por reconocimiento de Blavatsky, el papel de maestros e inspiradores de sus dos obras mayores.
«First published in 1923, this primary source book is filled with philosophical and ethical instruction, revealing not only far-reaching concepts of religious and scientific thought (since proven in large degree prophetic), but also practicality, warmth of heart, patience, and ripeness of humor.» — la solapa fecha la primera publicación en 1923 y adelanta el juicio del editor sobre el contenido, incluido el paréntesis que llama a esos conceptos probados proféticos en buena medida.
«Many popular but fictitious ideas of would-be esotericists are exploded by a sound and human approach to natural law» — la solapa opone las ideas de los que llama aspirantes a esoteristas a un tratamiento de la ley natural.
«The light these letters throw on the early history of the modern theosophical movement enables the reader to gain a clearer understanding of H. P. Blavatsky and The Theosophical Society.» — y el uso que la solapa propone: leer las cartas como fuente para la historia temprana del movimiento teosófico.
«The Mahatmas' aim was not to found "a college for the special study of occultism" but to foster a real universal fraternity:» — la solapa resume así el propósito que atribuye a los Mahatmas, con la fórmula entrecomillada del colegio de ocultismo que niega.
«is no idle phrase. Humanity in the mass has a paramount claim upon us,.. It is the only secure foundation for universal morality. If it be a dream, it is at least a noble one for mankind: and it is the aspiration of the true adept.» — la solapa cita ese pasaje remitiéndolo a *— p 17*, es decir al folio impreso 17 (plana 58): su versión SUPRIME la cláusula sobre la carta a Mr. Hume y la sustituye por dos puntos suspensivos. Las dos formas quedan consignadas; la del cuerpo, más abajo.
«Photographic facsimile of the Second Edition» — el pie de la solapa declara la naturaleza del volumen: facsímil fotográfico de la segunda edición.
«To A. P. S I N N E T T f r o m T H E M A H A T M A S M. & K. H. Transcribed, Compiled, and with an Introduction by A. T. B A R K E R Facsimile Edition THEOSOPHICAL UNIVERSITY PRESS PASADENA, CALIFORNIA» — la portada, con el espaciado de letras que el OCR conserva: declara destinatario, remitentes, la triple función de Barker —transcribir, compilar e introducir— y el sello editorial.
«T heosophical U niversity P ress Post O ffice Bin C Pasadena, C alifornia 91109 1992 First Edition December 1923 Second Impression May 1924 Third Impression June 1924 Fourth Impression November 1924 Second Edition 1926 Second Impression 1930 Third Impression 1933 Fourth Impression 1948 Fifth Impression 1975 Sixth Impression 1992» — la página de derechos, con el espaciado del OCR en el nombre de la imprenta: la serie entera de ediciones e impresiones, de diciembre de 1923 a 1992.
«Library of Congress Cataloging-in-Publication Data The Mahatma letters to A. P. Sinnett from the Mahatmas M. & K. H. / transcribed, compiled, and with an introd by A, T Barker — Facsim. ed., 2d ed. — Pasadena, Calif.: Theosophical University Press, 1926, 1975 printing. xlvii. 493, 44 p.; 23 cm. Includes index, ISBN 0-911500-20-0 ISBN 0-911500-21-9 pbk» — la ficha de la Library of Congress que el volumen transcribe: describe el libro como edición facsimilar de la segunda edición, Pasadena 1926 con impresión de 1975, con la colación xlvii, 493, 44 páginas y los dos ISBN. La grafía *introd by A, T Barker* va tal cual.
«The paper in this book meets the standards for permanence and durability of the Council on Library Resources. °° Printed by Theosophical University Press Pasadena, California USA» — el pie de imprenta y la declaración de permanencia del papel ante el Council on Library Resources.
«The seven Sections suggest themselves as more or less natural divisions, but it should be remembered that as letters in one section often contain matter which also relates to the other Sections, considerable overlapping is unavoidable.» — prefacio del compilador (firmado A. T. B.): las siete secciones son divisiones naturales, pero una carta de una sección toca asuntos de las otras y el solapamiento no se evita.
«However, an attempt has been made and that is the best that can be said.» — y la reserva con que el compilador acota su propio ordenamiento.
«The contents of each Section are arranged where possible chronologically, in the order of their receipt.» — el criterio de ordenación dentro de cada sección: cronológico por orden de recepción, cuando se puede.
«The reader must bear in mind that with only one or two exceptions none of the letters were dated by the writers thereof.» — el compilador advierte que las cartas no vienen fechadas por quienes las escribieron, salvo una o dos.
«On many of them, however, the dates and places of receipt have been noted in Mr. Sinnett’s handwriting, and these appear in small type immediately under the Letter Numbers.» — las fechas que sí aparecen son notas de recepción de puño de Sinnett, impresas en cuerpo menor bajo el número de carta: el compilador las distingue del texto de la carta.
«All footnotes are copies of notes which appear in and belong to the letters themselves, unless signed (Ed. ) in which case they have been added by the compiler.» — regla de lectura del aparato: las notas al pie pertenecen a las cartas salvo las firmadas (Ed.), que son del compilador.
«Throughout this volume there are a great many words used which belong to Buddhist, Hindu, and Theosophical terminology.» — el compilador señala la densidad de vocabulario budista, hindú y teosófico del volumen.
«Those who are unfamiliar with such terms are referred to the excellent glossary in H. P. Blavatsky’s " Key to Theosophy” and also to " The Theosophical G lo s s a r y ," a separate publication by the same author.» — y remite al glosario de la *Key to Theosophy* de Blavatsky y a su *Theosophical Glossary*; el espaciado *G lo s s a r y* es del OCR.
«The reader is asked to believe that the greatest care has been taken in the work of transcription; the whole MS. has been checked word for word with the originals,» — la garantía de transcripción que el compilador ofrece: el manuscrito entero cotejado palabra por palabra con los originales.
«It is however probably too much to expect that the printed book will contain no mistakes, they are almost inevitable.» — y su límite, en la plana siguiente: no espera que el libro impreso salga sin errores.
«In case any doubt should arise in the reader’s mind as to whether any particular passage has been correctly copied from the original, the compiler wishes to intimate, that he will be happy to deal with any correspondence on the subject addressed to him care of the Publishers.» — el compilador se ofrece a responder por correspondencia cualquier duda sobre un pasaje concreto, a través de los editores.
«S ome explanation is clue to the reader as to why a revised edition of this book has been considered necessary, and also as to the nature and extent of the corrections made in the text of the original edition.» — arranque del prefacio a la segunda edición, firmado A. T. B. en enero de 1926. La grafía *is clue* por *is due* es del OCR y se conserva (regla 10).
«The book was offered to the public in good faith as an accurate transcription of the original documents, verbatim and without omission.» — lo que el compilador dice haber ofrecido en la primera edición: transcripción exacta, literal y sin omisiones.
«Having had occasion recently to check certain letters with the originals, the Compiler made the discovery that an unduly large number of errors had somehow crept in, so many in fact as to necessitate a complete and thorough revision of the whole work from beginning to end.» — y el hallazgo que obliga a la revisión: un número indebidamente grande de errores.
«The majority of the differences are petty and trifling, affecting in no way the sense of the passages concerned—i. e., a question of capitals, punctuation, etc.» — primera clase de discrepancias que censa: menudas, sin efecto sobre el sentido.
«On the other hand there is a long list of corrections which unfortunately do affect the meaning: —(a) words wrongly italicised; (b) words omitted or wrongly transcribed, and (c) most serious of all, Letter No. XIII, in which one page of the original was transcribed out of its proper position, necessitating the rearrangement of Answers 4 and 6.» — segunda clase, la que sí afecta al sentido: cursivas mal puestas, palabras omitidas o mal transcritas y, sobre todo, una página de la Carta XIII transcrita fuera de sitio.
«The original intention was to present the letters in print exactly as in the originals, and the present Edition is an attempt to realize the original intention as far as it is practically possible.» — el propósito declarado de la segunda edición: acercarse a la intención original de imprimir las cartas tal como están en los originales.
«But it must be borne in mind that the material has to be arranged for the Press, for which the originals were not written—and a minimum amount of editing is essential to make the volume readable.» — con su acotación en la misma plana: los originales no se escribieron para la imprenta y un mínimo de edición es inevitable.
«In a few sentences, otherwise devoid of it, punctuation has been added to make the passage more easily comprehensible.» — segunda: se añade puntuación donde faltaba por completo.
«Capitals have been altered in accordance with originals as far as possible, but it is frequently difficult to determine whether a capital was intended or not, and the Compiler has. used his discretion in this particular.» — tercera, con la reserva de que en las mayúsculas el compilador reconoce haber usado su criterio.
«All word's previously omitted have been inserted and all mistakes in italics and words wrongly transcribed have been corrected.» — cuarta: palabras omitidas repuestas y palabras mal transcritas corregidas. La grafía *word's* es del OCR.
«Occasionally a word will be found in small square brackets; this always indicates that the word is not in the original but is necessary to the comprehension of the passage.» — y la convención tipográfica que el lector debe reconocer: lo que va entre corchetes pequeños no está en el original.
«He alone is to blame for the mistakes made, and considers that his action in revising- the whole work is the only one consistent with his duty and responsibility.» — y asume en solitario la culpa de los errores.
«It is well known, among- students of Theosophy and Occultism, that the philosophical doctrines and ethics which were given to the world through the Theosophical Society during the 16 years immediately following its foundation in 1875, emanated from certain Eastern Teachers said to belong to an Occult Brotherhood living in the trans-Himalayan fastnesses of Tibet.» — arranque de la introducción de Barker: sitúa el origen declarado de la doctrina teosófica de los primeros dieciséis años en maestros orientales de una hermandad oculta transhimaláyica.
«Blavatsky who, together with Colonel Olcott founded the Theosophical Society, acknowledged these Eastern Brothers as her Teachers, stating not only that They existed, but that she herself had received training and instruction at their hands during her sojourn in Tibet, and was therefore able to speak from her own knowledge and personal experience.» — Barker expone lo que Blavatsky declaraba: no solo que esos Hermanos existían, sino que ella misma se formó con ellos en el Tíbet.
«It was not until 1880 that further testimony became available.» — y la fecha en que, según Barker, aparece testimonio adicional.
«In that year the late A. P. Sinnett, then living in India, was enabled through the agency of Madame Blavatsky, to enter into correspondence with her own Teachers, whom she referred to variously under the terms, “ The Brothers, ” “ The Mahatmas, ” and later “ The Masters of Wisdom. ”» — Barker describe la mediación de Blavatsky y recoge los tres nombres con que ella designaba a sus maestros.
«They are now published with the permission of the Executrix of the late A. P. Sinnett, to whom they were bequeathed solely and unconditionally; she, in her turn at the suggestion of the writer of this Introduction, allowed him the great privilege of undertaking the whole responsibility for the transcription, arrangement and publication of the Letters in book form.» — la cadena de custodia que Barker declara: las cartas quedaron a la ejecutora testamentaria de Sinnett y ella autorizó la publicación a sugerencia del propio Barker.
«He feels the responsibility the more keenly since there is a passage in one "of the letters in this volume in which The Master K . H. says that neither he nor his brother M., would ever permit the publication thereof.» — Barker consigna la objeción más fuerte contra su propio libro: hay una carta en la que el Maestro K. H. dice que ni él ni su hermano M. permitirían jamás esta publicación.
«Though there can be no doubt that these letters were not intended for publication at the time they were written, it may also be fairly assumed that the present impasse in the affairs of the Society was not anticipated either.» — y la razón con que Barker se sobrepone a esa objeción: las cartas no se escribieron para publicarse, pero tampoco se preveía el estado en que quedó la Sociedad.
«At a time when there is so much controversy in regard to what was, and what was not the original Teaching of The Masters, the publication of the words of its own Teachers can do nothing less than serve the highest interests of the great movement which claims for its motto that “ There is no religion higher than Truth. ”» — el argumento de oportunidad de Barker: en plena controversia sobre cuál fue la enseñanza original, publicar las palabras de los propios Maestros sirve al lema de la Sociedad.
«The Masters are what they are; what they have written—they have written, and neither they nor their doctrines need the acclamation or apology of lesser minds.» — la fórmula con que Barker declina defender el contenido.
«It is almost impossible to arrive at the facts, or even to form a trustworthy opinion upon a subject so far reaching, by studying an edited book of extracts.» — y su objeción al formato alternativo: de un libro de extractos editados no se sacan los hechos.
«Therefore, that the members of the Theosophical Society and the world at large, should be enabled to study the truth for themselves concerning The Masters and their doctrines as set forth in these letters signed by their own hands, has been the aim of the compiler.» — el fin declarado del compilador: que cada quien estudie por sí mismo la doctrina en cartas firmadas de puño de los Maestros — la frase de la que Barker se retracta en 1938 (p. 538).
«To this end, the whole of the Mahatma Letters left by Mr. Sinnett have been transcribed verbatim from the originals and without omission.» — y el método con que dice cumplirlo: transcripción literal y sin omisión de todas las cartas dejadas por Sinnett.
«Mr. Sinnett’s books The Occult World and Esoteric Buddhism were based almost entirely on the material contained in Sections I. and II. of this volume.» — Barker adjudica a estas cartas el material de los dos libros de Sinnett, *The Occult World* y *Esoteric Buddhism*: las secciones I y II del volumen.
«It must be admitted that there has been an increasing tendency in the Society during the last twelve years, to place an undue reliance on ceremonial, orders, Churches, creeds and their equivalent, thereby sacrificing the virility of individual effort and freedom of thought, which was so noticeable in the early days of the movement.» — y el diagnóstico con que lo acompaña: una deriva hacia la ceremonia y el credo, a costa del esfuerzo de los primeros años.
«Where the printed text differs from the originals to the detriment of the latter, correction has been made» — primera regla de corrección declarada por el compilador: la puntuación se enmienda cuando el impreso perjudica al original. La frase sigue en la plana siguiente.
«has to confess that the inefficiency of his work has rendered the revised edition necessary, and in extenuation it can only be said that the difficulties of transcription were very great.» — el compilador declara su propia ineficiencia como causa de la revisión, y a la vez alega la dificultad de la transcripción.
«of modern Theosophical doctrines, are clearly shown to be inaccurate and misleading, and it may therefore be profitable if the principal points of difference are indicated to the reader.» — Barker sostiene que doctrinas ya asentadas como dogma teosófico resultan inexactas al cotejarlas con estas cartas, y anuncia que las diferencias se señalan al lector.
«Abbreviations. Where these have been written out in full they have not been changed.» — regla de las abreviaturas: donde el original las desarrolla, no se tocan.
«Paragraphs have been altered in two or three places where it could be done without affecting the pagination.» — y el límite que el compilador se pone al reparrafear: solo donde no altere la paginación.
«The Master K . H. writes in very clear terms on this subject, and it may be well to quote his own words.» — Barker anuncia que cita al propio Maestro K. H. sobre la deriva ceremonial de la Sociedad.
«Far from our thoughts may it ever be' to erect a new hierarchy for the future oppression of a priestridden world.” 2» — y la segunda cita de K. H. que Barker enhebra: la negativa a erigir una nueva jerarquía. La grafía *be'* es del OCR.
«There has been a noticeable tendency also for sections of the Society to drift towards what Master K . H. calls ‘‘ that most insane and fatal of superstitions—Spiritualism.” 3» — Barker adjudica a K. H. la fórmula con que el volumen califica al espiritismo.
«In another letter he says ‘ ‘a psychic Society is being founded. . . , it will grow and develop and expand and finally the Theos. Soc. of London will be swamped in it, and lose first its influence then—its name—until Theosophy in its very name becomes a thing of the Past. ”» — otra cita de K. H. en la introducción: el pronóstico de que una sociedad psíquica absorbería a la rama londinense hasta borrar el nombre mismo de la teosofía.
«Those who adhere to the methods of Spiritualism claim that communication can be established with the souls and spirits of the departed by means of properly qualified mediums.» — Barker formula la posición espiritista antes de exponer la objeción de las cartas.
«That communication of a kind between the living and the dead can be made, is accepted as a demonstrable fact in these letters, and is not challenged in any way.» — y lo que, según Barker, las cartas SÍ conceden: que hay comunicación de algún tipo entre vivos y muertos.
«Master K . H. states not once, but over and over again, that communication with the souls and spirits of the dead is an impossibility.» — y lo que niegan: que esa comunicación sea con las almas y espíritus de los difuntos.
«At death, consciousness which pertains to the seventh, sixth, and fifth principles of man, (and in these are included the soul, and spirit and all that makes man human) withdraws into an unconscious gesta tion period which precedes re-birth in the Deva Chan or heaven» — la doctrina post mortem tal como Barker la resume de las cartas: la consciencia de los principios séptimo, sexto y quinto se retira a un periodo de gestación inconsciente previo al renacer en el Deva Chan.
«It must be understood clearly however, that each of these empty shells has a certain illusory awareness or consciousness of its own, which is the collective consciousness of the aggregation of atoms and molecules of which they are composed, and quite distinct from the consciousness of the individual, or real entity, which informed them in life.» — los *shells* que quedan atrás tienen, según esta exposición, una consciencia ilusoria propia, la del agregado de átomos, distinta de la del individuo.
«It is these disintegrating corpses which can be temporarily galvanized into activity by the efforts of a medium; these can and do communicate, but only as it were from memory of what has been, and not from consciousness of present facts.» — de ahí la explicación que Barker extrae: lo que un médium galvaniza son cadáveres en desintegración que comunican de memoria, no de consciencia presente.
«This is the reason for the often stupid, meaningless, unspiritual messages from the other side of death which so disgust the seeker for real knowledge.» — y la consecuencia que le atribuye: la vaciedad de los mensajes recibidos.
«The brief analysis given above, is the rule for all humanity, with the exception of the victims of accident and suicide on the one hand, and on the other those rare individuals (only the trained occultist knows how rare they are) who have won for themselves immortality.» — con sus excepciones declaradas: las víctimas de accidente y suicidio, y los rarísimos que ganaron la inmortalidad.
«Communication with departed Theosophists (i. e. the real entities) as already shown is an impossibility, for alas! they cannot be included among those who have achieved immortality, the exceptions to the general rule governing humanity being so very few ;» — Barker aplica la doctrina a un caso concreto: quienes se creen guiados por teósofos difuntos.
«K arana alone, the Causeless Cause of all causes, should have its shrine and altar on the holy and untrodden ground of our heart— invisible, intangible, unmentioned, save through the ‘ still small voice ’ of our spiritual consciousness. Those who worship before it, ought to do so in the silence and the sanctified solitude of their Souls, making their Spirit the sole mediator between them and The Universal Spirit, their good actions their only priests, and their sinful intentions the only visible and objective sacrificial victims to the " Presence. ” *» — la cita de K. H. sobre el culto interior: el Karana sin causa como único altar, en el corazón, con el Espíritu por único mediador y las buenas acciones por únicos sacerdotes.
«The importance of the correct understanding of the doctrines relating to post mortem conditions, may be judged by the significant phrase of Master K . H. “ that he who holds the keys to the Secrets of Death is possessed of the Keys of Life. ”» — la fórmula de K. H. con que Barker justifica la importancia de la doctrina sobre la muerte.
«The entrance to the Mysteries has ever been through the Gate of Death; and as in the Egyptian “ Book of The Dead ” —under the symbolism of the passage of the Soul from life through Death to Devachan, lies hid the precious teaching which rightly understood will bring to rebirth the aspirant who has passed through the agonies of Death in Life.» — y la lectura que Barker propone del *Book of The Dead* egipcio como símbolo del paso del alma al Devachan.
«The letters in the Section entitled Probation and Chelaship make a profound appeal to the heart of both mystic, and occultist. The wisdom, the instruction, the many intimate details, all combine to throw a new light not only on The Masters themselves, but on the whole question of discipleship.» — el juicio de Barker sobre la sección de probación y discipulado: arroja luz sobre los Maestros y sobre el discipulado entero.
«But the possibility of achievement for the individual lies not in following and pledging loyalty to any personal leader, but by uncompromising devotion to the Idea, —to principles.» — la lectura práctica que Barker saca: no lealtad a un líder personal, sino devoción a la Idea.
«I am far from being perfect,, hence infallible in all I do.. . . You have seen that even an Adept when acting in his body, is not beyond mistakes» — y la reserva que K. H. añade sobre sí mismo en esa misma cita. La coma doble es del OCR.
«the Masters neither guide nor control the actions of their disciples. By the rules of the Brotherhood, pupils must be given “ the fullest liberty and freedom of action, the liberty of creating causes, even if those causes become in time their ‘ scourge and public pillory. ’ ”» — Barker sostiene, apoyado en las cartas, que los Maestros no guían ni controlan a sus discípulos: la regla de la Hermandad les da la libertad de crear causas, incluso las que se les vuelven azote.
«The path of discipleship leads, into the heart of Nature itself; the condition of entrance—an obedience to her laws—complete and absolute.» — la condición de entrada al discipulado tal como Barker la enuncia: obediencia a las leyes de la naturaleza.
«To the candidate for discipleship all things are permitted which are natural to Man. No simple natural act can defile.» — y su corolario, que Barker deja sin armonizar con la cita siguiente.
«But ‘‘ Occult Science is a jealous mistress, which allows not even the shadow of self-indulgence, ” and if the higher levels of spiritual attainment are to be reached the disciple must be prepared to sacrifice and transcend the natural desires of the body,» — la cita de K. H. sobre la ciencia oculta como amante celosa, que no admite ni la sombra de la autocomplacencia.
«is fatal not only to the ordinary course of married life, but even to flesh and wine drinking. ” 2» — y hasta dónde llega esa exigencia según las palabras de K. H. que Barker cita.
«Those who would hope to solve the problem of sex by means of formulae which controvert laws that are obvious and known, dig with their own hands the pit which must ultimately engulf all that is human in them.» — Barker dirige esa doctrina contra las fórmulas sexuales que circulaban en la Sociedad.
«That ancient Science can and will prove that no such formulae exist in the book of Nature, and any theories that are based on them can only be regarded as Sorcery of the most vicious description.» — y apela a la astrología para calificarlas de hechicería.
«I will point out the greatest, the chief cause of nearly two-thirds of the evils that pursue humanity ever since that cause became a power. It is religion under whatever form and in whatsoever nation. It is the sacerdotal caste, the priesthood and the Churches; it is in those illusions that man looks upon as sacred, that he has to search out the source of that multitude of evils which is the great curse of humanity, and that almost overwhelms mankind. Ignorance created Gods, and cunning took advantage of the opportunity. ” 1» — el pasaje de K. H. que Barker cita en su introducción: la religión, el sacerdocio y las Iglesias como causa principal de dos tercios de los males humanos, con el remate *Ignorance created Gods, and cunning took advantage of the opportunity*. La llamada de nota es del volumen, y el mismo pasaje vuelve en la Carta X (plana 98).
«There is a hero-worshipping tendency clearly showing itself, and you my friend are not quite free from it yourself.. . . If you would go on with your occult studies and literary work, then learn to be loyal to the Idea rather than to my poor self.» — la cita de K. H. en que se apoya: la advertencia contra el culto al héroe, dirigida al propio corresponsal; el pasaje vuelve en su carta (plana 364).
«Our chelas are helped but when they are innocent of the Causes which led them into trouble. ” 1» — la cita de K. H. sobre el límite de la ayuda a los chelas; el pasaje vuelve en su carta (plana 351).
«It is remarkable, more than thirty years after her death, how Madame Blavatsky is justified at almost every point in these letters.» — Barker sostiene que las cartas dan la razón a Blavatsky en casi todos los puntos, treinta años después de su muerte.
«Few people have been more unjustly reviled, and even some of those who knew her intimately preferred to believe that she had committed every kind of error rather than admit for an instant that they themselves could be in the wrong.» — y explica el vilipendio por la resistencia de sus propios allegados a reconocerse equivocados.
«How far she was ever the deceiver depicted by Mr. Sinnett in his posthumous publication “ The Early Days of Theosophy in Europe, ” may be judged by the reader if he will study the letter from Master K . H. 1 in which he gives his own opinion on her delinquencies.» — Barker opone la imagen de Blavatsky que dejó Sinnett en *The Early Days of Theosophy in Europe* a la carta de K. H. que el volumen imprime.
«In nothing is Madame Blavatsky more completely vindicated than in the explanation and refutation she gave in the Secret Doctrine, of the misconceived theory in regard to Mars and Mercury, which was originally published in Esoteric Buddhism.» — el caso que Barker considera decisivo: la teoría de Marte y Mercurio publicada en *Esoteric Buddhism* y la explicación que Blavatsky dio en la *Secret Doctrine*.
«It is indeed amazing that Theosophists have continued to permit the promulgation of the idea that Mars and Mercury belonged to the same planetary chain as The Earth, for the facts are evident that they do not.» — Barker declara que Marte y Mercurio no pertenecen a la misma cadena planetaria que la Tierra.
«It is obvious to the eye of the Astrologer, if not to students of other branches of occult science, that such a theory must throw into confusion every system and scale of correspondence in the Solar System a fact which alone is enough to show that it must be false.» — y el argumento que aduce: esa teoría desbarataría toda escala de correspondencias del sistema solar.
«But the mere assertion of facts is not sufficient, and it is necessary to examine the whole controversy in detail from the beginning. Those who wish to go further into the matter are referred tp the paper which has been included in the Appendix at the end of this volume.» — Barker remite la discusión detallada al apéndice del volumen, que es suyo.
«If Master K . H. has said that, “ the Society can never perish, though Branches and individuals in it may, ”» — la cita de K. H. con que Barker cierra su introducción.
«the words of that other Teacher must also be remembered, “ that new wine cannot be poured into old bottles and that he who would find his life must first lose it. Be on your guard against hypocrisy, for nothing is hidden that shall not be revealed, and nothing concealed that shall not be made known; and all that has been uttered in darkness shall be heard in the light, and what has been whispered in chambers shall be proclaimed from the house-tops. There are days that are coming when one stone shall not be left upon another without being torn down. Take care that you are not deceived, for many shall come in My Name saying, “ I am He, and the time is near ” —but do not go after them. And when you hear of wars and disturbances, do not be scared; these have to come first, but the end is not yet. For these are the days of Divine vengeance. And there will be signs in the Sun and Moon and Stars, while on Earth there will be dismay and bewilderment at the roar of the sea and the waves, men’s hearts failing them for fear and foreboding of what is to befall the universe. For the orbs of the heavens will be shaken, and then they will see the Son of Man coming with power and great glory. When these things begin to happen, look up—for your release is not far distant. ”» — y el largo pasaje evangélico que Barker le contrapone, atribuido a *that other Teacher* y sin identificar la fuente.
«Out of the wreck that is inevitable a shape shall arise that may be worthy of immortality. Let those who have climbed the hill and seen the vision, and in that clean, sweet air have heard the key-note of the dawning cycle—hold fast—and remember in the days that are coming—the sweetness, and the beauty, and the truth they have seen.» — el remate de la introducción de Barker.
«A. TREVO R BA RKER, Fellow of the Theosophical Society. 1 London, September, 1923.» — la firma de la introducción, con el espaciado del OCR: Barker se declara Fellow of the Theosophical Society y fecha en Londres, septiembre de 1923.
«affairs in the Theosophical Society having become progressively worse, the writer resigned his membership in April, 1925.» — y la nota al pie que enmienda esa firma: el propio Barker consigna que renunció a la Sociedad en abril de 1925.
«L etter No. II. —Methods of research in Occult Science—the mysteries not for the public—Conditions of communication with the Mahatmas—the mode of life demanded; 6.» — el índice resume así la Carta II: métodos de investigación en la ciencia oculta, los misterios fuera del alcance del público y las condiciones de la correspondencia.
«L etter No. IV. —Crisis in Tibet—danger of invasion by Russia; 11.» — el índice fecha la Carta IV en una crisis tibetana y el temor a una invasión rusa.
«L etter No. V I —Methods of correspondence—occultists copy nature—suggestions for group study; 22.» — índice de la Carta VI: los ocultistas copian a la naturaleza, y de ahí las sugerencias de estudio en grupo.
«Planetary spirits—phenomenal manifestations—ideas rule the world—revolutions—creeds will be crushed—Man’s position in the Universe—The Eternal Now—the choice —highest philosophy or phenomena—the wish of the Chiefs; 24.» — el índice condensa la disyuntiva que la Carta VI plantea: la filosofía más alta o los fenómenos, y lo que desean los Jefes.
«L etter No. V III. —Personal observations re Sinnett—reasons for K . H . ’s actions; 26.» — índice de la Carta VIII; el OCR reparte la entrada en columnas y así se conserva.
«The Mahatmas attitude to humanity and the world—not dried up mummies; 32.» — el índice resume con esa fórmula lo que la Carta VIII dice de la actitud de los Mahatmas.
«K . H . ’s personal attachments—erroneous ideas about Mahatmas—Yogis—difference between Hatha and R aja Yoga; 33.» — y la distinción entre hatha y raja yoga que el índice asigna a esa misma carta.
«L etter No. X I. —K . H. has misgivings in role of instructor—the eternal Essence— Force—immutability non-existent in Solar System; 61.» — índice de la Carta XI, que registra los recelos de K. H. ante el papel de instructor.
«Chelas are magnetised—only one element in Nature, Akasa—spirit and matter, one—the tetracktis—the sacred seven; 63;» — el índice condensa la doctrina de la Carta XI: un solo elemento en la naturaleza, Akasa, y espíritu y materia como uno.
«L etter No. X II. —Explanations re Mahayuga—Pralaya—cyclic evolution— Manvantaras—dead worlds; 67.» — índice de la Carta XII: mahayuga, pralaya, evolución cíclica y manvantaras.
«L etter No. X III. —Cosmological notes and queries—esoteric cosmogony; 70.» — índice de la Carta XIII, la que el prefacio a la segunda edición declara haber reordenado.
«The seven-headed serpent Atianda of Vishnu—the musical scale and the planetary chain—man has potentiality of all 7 principles as a germ; 73.» — el índice recoge la serpiente de siete cabezas y la escala musical asociada a la cadena planetaria; la grafía *Atianda* es del OCR.
«The Ego enjoys perfect bliss— Karma stands aside—he is the dreamer and the dream—souls of the departed unable to descend to those on earth—pure, loving sensitives can become raised in consciousness to contact those in Devachan—some Subjective spiritual communications real—“ rapport, ” identity of molecular vibration; 101.» — índice de la doctrina del Devachan: el Ego es a la vez el soñador y el sueño, y los difuntos no pueden descender a los vivos.
«L etter No. I. —London newspaper Test; i. Solomons of Science—experimental knowledge—vril of the coming age—skeletons of giants; 2. Hooke —Newton—position of Science—Human nature the same for a million years —value of occult phenomena; 3. Science and Copernicus—Robert Recorde —Wm. Gilbert—Galileo—Bacon—charlatans the shield of the “ Adept ”— the rewards of the Goddess Sarasw ati; 4.» — el índice del compilador desglosa la Carta I asunto por asunto, con el folio impreso al final de cada tramo; el espaciado de letras es del OCR.
«Psychic vampires—mediums create new and evil Karma and Skandhas for their victims—study deeply the doctrines of Karma and Nirvana; n o .» — el índice registra la acusación contra los médiums que la sección de espiritismo desarrolla; el folio 110 sale del OCR como *n o .*.
«Devachan—death and re-birth in Kama-Loka—love and hatred the only immortal feelings—only those we have loved exist for us in Devachan—the memories which only affect personality blotted out—duration of Devachan —no perception of time—Devachan and Avitchi created by ourselves during life; 127.» — el índice condensa así la doctrina del Devachan: amor y odio como únicos sentimientos inmortales, y Devachan y Avitchi creados por uno mismo en vida.
«Apparitions—no essential difference between doctrines of Eliphas Levi and those of K . H. —what immortality signifies to initiates and occultists—several kinds of immortality» — el índice registra que las cartas no ven diferencia esencial entre las doctrinas de Eliphas Lévi y las de K. H. sobre las apariciones.
«Chohans, Planetary spirits and immortality—E. Levi speaks of personal not spiritual Egos—co-workers with nature—annihilation and the eighth sphere—potentiality for evil in man greater than for good—Sorcerers and immortality; 130.» — y el punto en que sí las separa: según el índice, Lévi habla de egos personales y no espirituales.
«Ice, water, and vapour as an illustration of the Trinity —the Pyramids—matter indestructible and coeval with Spirit—matter, force, and motion the Trinity of physical Nature—Evil—mental attitude of the pupil—must learn alphabet in order to read—the world of occultism is the world of force—only the initiate can know; 143.» — el índice resume la analogía de hielo, agua y vapor con que la carta ilustra la trinidad, y la fórmula de que el mundo del ocultismo es el mundo de la fuerza.
«The Chela becomes the Master—mystery and miracle vanish—occultism an exact science—its methods laid down in a code as old as humanity; 144.» — y la fórmula que el índice da a la ciencia oculta: exacta, con métodos fijados en un código tan viejo como la humanidad.
«Letter No. X X IIIa. —Queries by A. P. S. in numbered paragraphs; (1) cause of rush of modern progress—(2). civilisation as great as our own—(3) what was the Fifth Race about for the'998, 000 years preceding the last 2, 000— (4) to what epoch did the Continent of Atlantis belong—(5) the origin of evil; 145.» — el índice declara que la Carta XXIIIa son preguntas numeradas de A. P. S., es decir del propio Sinnett: dato de voz que el cuerpo repite.
«Meteors—sun little to do with heat and nothing with rain—Reichenbach’s crystals—the sun’s corona—head of a man in ecstatic condition—aureoles—hydrogen; 162.» — índice de la doctrina solar de las cartas: el sol tiene poco que ver con el calor y nada con la lluvia.
«Time does not exist in Devachan disapprobation of a lay Chela; 193. Time sense created by ourselves—the bliss of Devachan—woes of Avitchi—space and time according to K an t;» — el índice remite a Kant al resumir lo que las cartas dicen del tiempo en el Devachan.
«The Great Reward, Nirvana—Rupa-Loka—Arupa-Loka—Kama-Loka—the summer-land of the Spiritualists; 198.» — y empareja el *summer-land* de los espiritistas con la serie de lokas.
«SECTIO N III * PRO BATIO N AND C H ELA SH IP L etter No. X X V I. —Observations regarding H . P . B. and her psychological condition—reasons causing it—one principle left behind;» — el índice abre la sección III, de probación y discipulado, con la Carta XXVI sobre la condición psicológica de H. P. B.
«The necessity of knowing oneself—need of a clear understanding—Hume the embodiment of pride; 222.» — el índice resume el retrato de Hume que las cartas de M. sostienen.
«Mahatmas untouched by personal pain or pleasure—M . ’s Rajput blood resents hurt to a woman’s feelings; 224.» — y el rasgo que el índice atribuye a M.: su sangre rajput se ofende por la ofensa a una mujer.
«Phenomena will never shake the erroneous beliefs of Western mind—so long as men doubt there will be curiosity and enquiry—trying to read the things of the Spirit with the eyes of the flesh: 227.» — el índice condensa la posición de las cartas sobre los fenómenos: no cambian las creencias del occidental.
«L etter No. X X X V II. —Written by the “ Disinherited ” at K . H . ’s biddingwords of approval and encouragement to Sinnett—the power of projecting and feeling force; 249.» — el índice declara que la Carta XXXVII la escribe *the Disinherited* por encargo de K. H.: dato de voz que la ficha usa para la glosa de esa carta — aquí el guion de la fuente es el que separa el rótulo del sumario, y `span()` pega *bidding* con *words*.
«L etter No. X X X IX . —The Arhat vows—defence of H . P . B. —M. creates his dinner—the “ Disinherited ” ; 253.» — índice de la Carta XXXIX, con los votos de arhat y la defensa de H. P. B.
«L etter No. X L II. —M. repeats that no regular instruction is possible—much that can be done with K . H . ’s help—Hume disinclined to disabuse public mind; 257.» — el índice registra la negativa de M. a dar instrucción regular.
«Letter No. X L V III. —Knowledge and the path—the Adamantine Rocks of Occult Laws—the heights to be reached before the whole truth can be seen—the keeping and the breaking of the Law—the man who would obtain all must be cold—Oxley has possibilities—his mistakes; 274.» — índice de la Carta XLVIII, con las *Adamantine Rocks* de las leyes ocultas.
«Vegetarians and flesh eaters—the effects of wine on seers— effect of emanations on Mahatmas—seers and their revelations—no two agree—mediums and clairvoyance; 276.» — el índice recoge la comparación entre videntes que las cartas hacen: ninguno concuerda con otro.
«L etter No. XLIX. —Correspondence established for the good of the many— Eliphas Levi’s Haute Magie—St. Germain; 280.» — índice de la Carta XLIX, donde comparecen la *Haute Magie* de Eliphas Lévi y Saint-Germain.
«Conditions governing the communication of secrets—illumination comes from within—means to this end known» — y la fórmula del índice sobre la iluminación: viene de dentro.
«no trustworthy basis for calculating magnitudes and distances—observations with Pickering Photometre—astronomical predictions of Chaldees and R ishis faultless; 165.» — el índice recoge la adjudicación de exactitud a las predicciones astronómicas de caldeos y rishis; el mismo giro vuelve en la carta (plana 206).
«L etter No. L IV . —Hume’s deposition and abdication—subsequent events; 302.» — índice de la Carta LIV, la más larga del volumen, que arranca con la deposición y abdicación de Hume.
«St. Germain—Cagliostro— Dr. and Mrs. Hollis-Billing—traducers of innocent women; 306.» — el índice registra la comparecencia de Saint-Germain y Cagliostro en esa carta.
«L etter No. L V I. —Condition of A. O. Hume—maddened by evil powers—a fakir; 325.» — índice de la Carta LVI, sobre el estado de Hume.
«Evil effects of Pranayan—produces mediumship— Hume’s selfish vanity and combativeness—danger to the T . S. —Dayanand S.; 326.» — el índice adjudica a esa carta la tesis de que el pranayama produce mediumnidad; la grafía *Pranayan* es del volumen.
«Europeans on probation—3 fail—probation of societies—Anna Kingsford’s inspirers—TH E P E R F E C T WAY—A. K. a fifth rounder—her vanity—latent sense of Messiahship—Reincarnation & la Allan Kardec—» — índice de la Carta LVII: Anna Kingsford, *The Perfect Way* y la reencarnación *à la Allan Kardec*, que el OCR imprime *& la*.
«Hume and Fern— probation brings out both virtues and vices—Fern’s characteristics—western code of honour—Hume’s characteristics; 330.» — y lo que el índice dice de la probación: saca a la luz virtudes y vicios.
«Mulaprakriti the one reality—Mr. Roden Noel—The Unmanifested Circle—Absolute Life nonexistent outside the triangle and perfect square; —a Gnostic treatise; 347.» — el índice nombra Mulaprakriti como la única realidad y remite a un tratado gnóstico.
«Letter No. L X . —“ Our doubts are traitors ” —Chelas of contrary magnetisms during development—portrait by Schmiechen—artist helped by “ M. ” ; 349.» — índice de la Carta LX, con el retrato de Schmiechen y la ayuda que atribuye a M.
«Letter No. L X 1I. —Unfit for practical occultism—immutable laws—an effort to open the intuition—duty, stronger than friendship or love to the Masters —the indestructable cement of the Brotherhood—the delusions of the intellect—cold spiritually blind reason—the path to the occult sciences surrounded with pitfalls; 351.» — índice de la Carta LXII, sobre el deber por encima de la amistad y las trampas del camino.
«Kiddle incident—“ Lai Singh ” a nom de plume—not always infallible Mahatmas—knowledge of occult forces the fruit of generations of research—occultists risk their lives—magic and superstition; 364.» — el índice consigna el incidente Kiddle y declara *Lal Singh* un seudónimo, además de negar la infalibilidad constante de los Mahatmas; la grafía *Lai Singh* es del OCR.
«the old Masonic Lodges—tests of courage, etc. —psychological and other tests—Raj-yog tests—develop every germ of good and bad; 365.» — el índice empareja las pruebas del discipulado con las de las antiguas logias masónicas.
«henceforth neutrality of T . S. in occult teaching to be enforced—instruction will be given only to individuals from individuals—teachings given must be under pledge of secrecy —T . S. not to be held responsible or compromised by phenomena—the ship is sinking—its precious cargo desecrated by profane handling; 366.» — y la decisión que el índice recoge: neutralidad de la Sociedad en la enseñanza oculta, instrucción solo de individuo a individuo y bajo secreto.
«L etter No. L X X V III—The Chohan’s views on the “ Phoenix” project— the journal desirable—effort must be made by outsiders—Masters not separated from the world of action as long as T . S. exists; 378.» — índice de la Carta LXXVIII, que abre la sección del proyecto periodístico *Phoenix* con la posición del Chohan.
«L etter No. L X X IX . —K . H. no business man—Mr. Dare—the Brotherhood will help the enterprise—the attractions of India to the mystic—A . P . S. wrong in acting for K , H . ’s , sake—good actions bring own reward—a new cycle begins; 382.» — índice de la Carta LXXIX, donde K. H. se declara sin oficio de negocios.
«L etter No. L X X X I. —The condition of the people of India; 383. Govindan Lal—Olcott sees Baroda and Holkar—little patriotism—rekindling the beacon of Aryan occultism—the task of the T . S. impeded by would-be Chelas—the breath of the world’s furnaces; 384.» — índice de la Carta LXXXI, sobre la condición del pueblo de la India y el reencendido de lo que llama el faro del ocultismo ario.
«SECTIO N V T H E LONDON LO D G E OF TH E TH EOSOPHICAL SO C IETY L etter No. L X X X IV . —Paralytic calm of the L . L . —C. C. Massey—Anna Kingsford—Olcott’s visit; 397. Mohini a Chela.» — el índice abre la sección V, dedicada a la logia londinense de la Sociedad Teosófica.
«L etter No. L X X X V . —Addressed to members of the L . L. A. K. to remain President of L . L . —the Chohan’s wish—A. K . ’s personal predilections of no consequence—dissemination of truth—Hermetic Philosophy; 398.» — índice de la Carta LXXXV, la única dirigida a los miembros de la logia y no a Sinnett, con la filosofía hermética entre sus asuntos.
«The boundless ocean of Truth—three centres of the occult Brotherhood— H . P . B. and Subba Row pupils of the same Master—the Chaldean Mage— West requires different presentation of occult sciences to the East—the amelioration of man’s condition the object—Truth has no ear-mark; 399.» — el índice recoge los tres centros de la Hermandad oculta y el enunciado de que la verdad no lleva marca de dueño.
«A. Kingsford and Sinnett opposite poles—both necessary for T . S. in England—A. K . ’s presentation better adapted to Christian ears—her strife against anti-vivisection—the teaching of Northern Buddhist Schools; 400.» — y el reparto de papeles que el índice atribuye a la carta: Kingsford y Sinnett como polos opuestos, ambos necesarios.
«L etter No. X C II. —Actions of Founders and Chelas not controlled by the Masters—Hurrychund—Wimbridge—Mrs. Billing a medium; 416.» — índice de la Carta XCII: los Maestros no controlan los actos de fundadores ni chelas.
«L etter No. X C III. —Mediums and Spooks permitted to personate the Brothers—and forge their hand-writing; 419.» — índice de la Carta XCIII, que concede que médiums y espectros pueden suplantar a los Hermanos y falsificar su letra.
«K . H . ’s explanation of the Kiddle incident—“ M. A. Oxon ” —K . H. accused of plagiarism— the Banner of Light; 420.» — y la explicación del incidente Kiddle, con la acusación de plagio.
«K . H. dictates a letter mentally—psychic chemistry—precipitation by a young Chela—American Spiritualists—experiments of S . P . R. in “ mental telegraphy” ; 422.» — el índice describe el procedimiento: dictado mental, química psíquica y precipitación por un chela joven.
«L etter No. C X X X II. —T. Subba Row—the Rishi M . ’s system of training— the first three initiations; 459.» — índice de la Carta CXXXII, sobre el sistema de entrenamiento y las tres primeras iniciaciones.
«L etter No. C X X X IIL —From H. P . B. Warns A . P. S. of self-deception—discusses his attitude to K . H . ’s letter—“ Olcott behaved like an ass ” —why the Masters liked Olcott; 460.» — el índice declara que la Carta CXXXIII es de H. P. B.: dato de voz para el apéndice.
«L etter No. C X X X IV. —A dictated letter from M. All Theosophists endeavour to correspond with him—do not deserve such privilege; 461.» — y que la CXXXIV es una carta dictada por M.
«L etter No. C X L IIa. —Memorandum by Damodar. The Theosophical Society considered a religious sect—if based upon universal Brotherhood the occult study should be secret—sacred knowledge should not be vulgarised—un consciously misleading the public as to management of the Society—the Adepts do not control the Society—Admission of members—fees—phenomena hunters; 486-488.» — el índice adjudica la Carta CXLIIa a Damodar como memorándum, y la CXLIIb al comentario de K. H. sobre él: la firma que el cuerpo no imprime.
«L etter No. C X L IIb. —Comment by K . H. on Damodar’s memorandum; 488. L etter No. C X L III. —Reply of K . H. to a query of A. P. Sinnett. L etter No. C X L IV . —A fragm ent from K . H. L etter No. C X LV . —A fragment from K . H.» — el cierre del índice de cartas: comentario de K. H. al memorándum de Damodar y tres piezas finales suyas.
«A specimen of “ M. ’s ” handwriting and signature, which appears in all the letters either in red ink, or red pencil.» — pie de la primera lámina facsimilar: el compilador declara que la letra de M. aparece en todas sus cartas en tinta o lápiz rojo.
«A specimen of the handwriting of “ K . H . ” precipitated in blue ink, beneath a note from Damodar K. Mavalanker. The majority of the “ K . H . ” Letters are written either in blue ink or blue pencil.» — pie de la segunda lámina: la letra de K. H. va en azul y se declara precipitada, bajo una nota de Damodar K. Mavalanker; la grafía del apellido es la de esta plana.
«I Fragment found in the envelope of Letter No. XCII. II, III and IV. Reproductions of the signatures of Letters No. I, IV and CXXXII respectively.» — pie de la tercera lámina: un fragmento hallado en el sobre de la Carta XCII y las firmas reproducidas de las cartas I, IV y CXXXII.
«THE MAHATMA LETTERS SECTION I THE OCCULT WORLD SERIES 1880-1881» — portadilla de la sección I, con el arco de fechas que el volumen le asigna.
«SECTION IV THE “PHOENIX” VENTURE AND THE CONDITION OF INDIA» — portadilla de la sección IV, dedicada al proyecto periodístico *Phoenix* y a la condición de la India.
«SECTION V THE LONDON LODGE OF THE; THEOSOPHICAL SOCIETY» — portadilla de la sección V, con el punto y coma que el OCR intercala en el título.
«Mr. Sinnett in his posthumous work “ The Early Days of Theosophy in Europe ” reopens this old controversy, and in the course of his remarks he makes many insinuations of a personal nature against Madame Blavatsky which are as untrue of her, as they are unworthy of her old colleague.» — apéndice *Mars and Mercury*, firmado A. T. B.: reabre la controversia a partir de la obra póstuma de Sinnett, *The Early Days of Theosophy in Europe*.
«“ The letter from the Master from which she (H. P. B. ) professed to give extract was not what she represents it, an answer to enquiries of her own, but a garbled version of a letter originally addressed to me. ”» — con la cita de Sinnett que discute, sobre la carta del Maestro que Blavatsky dijo citar. Apéndice de Barker.
«Two different letters are in reality here referred to—the first, addressed to Mr. Sinnett, was quoted from on p. 163, Vol. I. of The Secret Doctrine; the second, addressed to Mdme. Blavatsky is quoted on p. 165; the former is contained in the present volume, but the latter is not.» — y la distinción que opone: son dos cartas distintas. Apéndice de Barker.
«I naturally turned to the letters themselves—copies of which I have—to solve the puzzle, and I found that Master K . H. used the term in a special and quite definite sense.» — con el método que declara: volver a las cartas mismas, de las que dice tener copias. Apéndice de Barker.
«The facts are these; the planetary chain consists of Globes A., B., Mars, Earth, Mercury, F., and G., and round these the great life-wave has swept three and a half times, reaching Earth for the fourth time; the mass of humanity passed from Mars to the Earth, and will pass from the Earth to Mercury.» — y el enunciado de los hechos sobre la cadena planetaria. Apéndice de Barker.
«“ neither Mars nor Mercury belong to our chain. They are along with other planets, Septenary Units in the Great host of Chains of our System and all are as visible as their upper Globes are invisible.» — con la cita que reproduce: ni Marte ni Mercurio pertenecen a la cadena. Apéndice de Barker.
«only one, the lowest and the most material of these Globes, is within our plane or means of perception, the 6 others lying outside it and being therefore invisible to the terrestrial eye..» — y la doctrina de que solo el globo más bajo y material está dentro del plano perceptible. Apéndice de Barker.
«Seeing then that there are seven Earths, so there are seven Moons, the last alone being visible.» — con las siete lunas que deduce de las siete tierras. Apéndice de Barker.
«The real Sun and the real Moon are as invisible as the real man.» — y la fórmula sobre el Sol y la Luna reales, tan invisibles como el hombre real. Apéndice de Barker.
«Could words be plainer? Hardly—and yet for over thirty years the Theosophical Society has permitted itself to spread this mis leading superstition, preferring to assume that it was Madame Blavatsky who did not understand what she was writing about.» — con el reproche a treinta años de literatura teosófica. Apéndice de Barker.
«Students of Astrology at least are able to prove for themselves that the correspondence between man and a planet is exact; for just as the six invisible principles of a planet correspond to the six invisible principles in man, so do the seven sacred Planets correspond to the whole of the seven principles of our Earth and therefore of man.» — y la apelación a los estudiantes de astrología. Apéndice de Barker.
«The following article by A. Trevor Barker originally appeared in the January 1938 issue of The English Theosophical Forum, London, England. It is included herein because of its intrinsic value to students of The Mahatma Letters.» — nota del editor que precede al artículo final: lo fecha en el número de enero de 1938 de *The English Theosophical Forum* de Londres.
«THE WRITING OF THE MAHATMA LETTERS By A. T revor Barker» — el encabezado y la firma del artículo de 1938, con el espaciado del OCR.
«I HAVE received a number of requests to publish a reply to two questions that are asked by students over and over again, and these questions may be formulated as follows:» — Barker declara el origen del artículo: dos preguntas que los estudiantes le repiten.
«In your Introduction to The Mahatma Letters you refer to the letters as having been signed by the Masters with their own hands. You may or may not have intended this to be taken literally, but a careful study of the letters in the opinion of many intelligent people reveals that some of the letters seem to drop below the standard that one would attribute to a supra-mundane or Mahat mic intelligence. What is the explanation for this if the Mahatmas M. and K. H. were actually responsible for them?» — y las transcribe: si la firma de puño propio debe tomarse literalmente, y por qué algunas cartas parecen caer por debajo del nivel que se esperaría de una inteligencia mahátmica.
«H. P. B. states quite clearly on page 480 of The Mahatma Letters in these words: Has Master K . H. written himself all His letters? How many chelas have been precipitating and writing them — heaven only knows.» — Barker apoya su respuesta en el pasaje de H. P. B. de la plana 521 del facsímil (folio 480): pregunta cuántos chelas han estado precipitando y escribiendo esas cartas.
«The Master himself writes on page 232: In noticing M’s opinion of yourself expressed in some of his letters — (you must not feel altogether so sure that because they are in his handwriting, they are written by him, though of course every word is sanctioned by him to serve certain ends). . .» — y en el pasaje de K. H. del folio 232, donde este advierte que la letra de M. no garantiza que M. las escribiera, aunque cada palabra vaya sancionada por él.
«To understand the problem properly the whole of Letter CXL (pp. 478- 81) should be read carefully and in addition pp. 470-1 and 422- 6. In order to save space we only print the more important passages, and draw the reader’s attention particularly to the following on page 422:» — con las remisiones que Barker da para seguir el asunto.
«H. P. B. states positively that not only was such writing in the Master’s own hand the rarest thing, but that practically in every case, with the few exceptions named, the Master impressed mentally his chela or amanuensis, or chelas or amanuenses, to write thus or so, to such or another person. Then the chela, if the receptivity was good, would get the message clearly from the Master’s mind along the etheric currents, and in writing it down, if the receptivity was perfect the resulting production would be practically the Master’s own words, and actually his own handwriting, real or adopted — whichever Master it might he who was the source, K . H. or M. or some other.» — el pasaje de De Purucker que Barker reproduce: la escritura de puño del Maestro habría sido rarísima, y en casi todos los casos el Maestro impresionaba mentalmente a un chela o amanuense.
«If. receptivity on the part of the chela or amanuensis was less perfect, there would he the immediate entrance into the psychology of the receiving chela of more or less, usually less, of the chela’s own mental idiosyncrasies, ways of phrasing, what Hodgson and the Hare brothers call Americanisms or Gallicisms, etc., etc.» — y lo que ocurriría con receptividad imperfecta, según el mismo pasaje: entrarían las idiosincrasias mentales del chela, los americanismos o galicismos que denuncian Hodgson y los hermanos Hare.
«The writing of these letters was a mystery and must remain so for all but the initiates. The last passage we quote however could hardly be more definite» — el juicio de Barker sobre el asunto: misterio que ha de seguir siéndolo para todos salvo los iniciados.
«The above explanation should be sufficient to clear up this problem, for any serious student who will take the trouble to read carefully the page references given to The Mahatma Letters.» — el cierre del artículo de Barker.
«for to it persons are without significance. But with ideas—with doctrines, it has everything to do, and if it is inevitable that the use of that faculty by students the world over will reveal many discrepancies in the accepted Theosophical doctrines of the day, it is equally certain that a large part of that teaching will receive a confirmation which cannot be gainsaid.» — cierre del apéndice *Mars and Mercury*, firmado A. T. B.: admite que el uso de esa facultad hará ver muchas discrepancias en las doctrinas teosóficas aceptadas, y sostiene que buena parte de la enseñanza saldrá respaldada.
«Another of our customs, when corresponding- with the outside world, is to entrust a chela with the task of delivering the letter or any other message; and if not absolutely necessary—to never give it a thought. Very often our very letters—unless something very important and secret—are written in our handwritings by our chelas. Thus, last year, some of my letters to you were precipitated, and when sweet and easy precipitation was stopped—well I had but to compose my mind, assume an easy position, and—think, and my faithful “ Disinherited ” had but to copy my thoughts, making only occasionally a blunder.» — y el último pasaje que Barker cita en 1938, tomado del folio 296: el firmante declara que sus cartas se escriben muy a menudo con su letra por sus chelas, y que su *Disinherited* copiaba sus pensamientos. El pasaje está también en el cuerpo (plana 337).
«"A. B. C. ” of what I know (K. H. ), 143 Abidharma, karma and nirvana, 110» — arranque del índice alfabético de materias del volumen, con la entrada que remite a la fórmula de K. H. sobre el abecé de lo que sabe.
«‘ Boys.” the. Olcott's name for Masters. 32» — el índice consigna que *the Boys* es el nombre que Olcott daba a los Maestros; grafía tal cual.
«Bradlaugh, 133; book pernicious. 133, 405» — y el juicio que el índice recoge sobre el libro de Bradlaugh.
«“Busiris,” Oxley, nonsense, 275, 277» — con el que recoge sobre el *Busiris* de Oxley.
«Damodar K Mavalankar (“Maratha boy’ ),» — la entrada del índice para Damodar K. Mavalankar, con el apodo que las cartas le dan.
«Esoteric Buddhism (Sinnett’s book), 201. 323, 357, 360-1, 367, 473-4; errors in,» — y la que registra los errores del *Esoteric Buddhism* de Sinnett.
«Motion, 52, 56. 60-2, 71, 137 140, 142, 159; appearances of, 159; atoms and,» — la entrada del índice para el movimiento, con la lista de folios que mide cuánto ocupa la cuestión en el volumen.
«Pope, 58; authority of, 318; toe of, 190» — con la entrada del índice para el papa.
«Vedantic, Acosmism, 139; philosophers,» — y el acosmismo vedántico.
«Women, 36, 50; enrollment of, 251» — con la entrada sobre las mujeres y su admisión.
«Allen, 395, 440; Grant, 151-2 Almorah, Swami of, 331, 335» — el índice remata la letra A con el swami de Almorah, que la sección de discipulado discute.
«Astrology, basis of 492; Mrs. Sinnett's» — el índice registra la astrología como materia del volumen, con las preguntas de Mrs. Sinnett a continuación.
«of knowledge, 2 Geologists, 79; of sixth and seventh races,» — y a los geólogos entre las materias tratadas, con las razas sexta y séptima.
«Magdalene, 261 Mage, Magi, Chaldean term, 399» — y la que declara *Mage* término caldeo.
«Suby Ram. See Ram S (uby) Succubi, 110» — y registra los súcubos entre las materias del volumen.
«Women, 36, 50; enrollment of, 251 Wonders and science, 1» — con las dos entradas que cierran el índice: las mujeres y su admisión, y los prodigios frente a la ciencia.
«Poisons, three, 264-5 Polar, all movement is, 48 Polarity, spiritual, 45; active and passive forces. 71 Pole(s), Kingsford, Sinnett are two, 400; magnetic, above earth’s surface, 168; north, 169, 456; south, 169; two, of man’s soul, 188 Political, skepticism, 391; sky, black clouds over, 396 Pompeii, 122 Pondicherry chela, 348 Poona, 116, 300 Popalvul (Popul Vuh), 154» — el índice restituye entre paréntesis la grafía del *Popol Vuh* que el cuerpo imprime *Popalvul*.
«Innate ideas defined, 41 Inner, circle 323, 325, 369; group, real, 484; heart, 476; Jesuits sacrifice, principle, 231; kingdoms below man, 79, 81; -living man, 35f -man. 120, 315-16; -man is adept 190-1; vision, 336-7 Innovation, results of, 1» — muestra del índice alfabético: entradas para las ideas innatas, el círculo interior, los jesuitas que sacrifican el principio interior y el hombre interior que es adepto.
«ERRATA Page 2 1 2 line 14 : insert up after sealed 4 1 1 line 19 : D eys should be D e[e]s 14 11 2 line 2 1 : apart should be a part 15 H 1 line 13 : insert not after prejudices, are 44 H 1 line 25: H e should be It 7 1 1 2 line 1: H . should be [T.] *tt 3 line 1 1 : eteis should be [kjteis 102 H 2 line 4: and higher should be or higher 10 9 H 2 line 18 : open should be opened 1 1 2 H 2 line 3: first should be thirst 1 1 5 H 4 line 5: by constant should be w ith constant 1 1 7 U 5 line 4: insert one after found 12 2 1 7 line 3: a should be the [See L etter X C V , p. 429, for continuation o f L etter X V III] 12 4 1 5 line 4: pages and should be pages on 12 7 line 12 : insert to after Better ‘I 1 line 3 1 : insert the after through 12 8 U 1 line 13 : bodies should be body 13 6 K 2 line 1 1 : in should be when 13 7 H 3 line 4: in se rt: after still f 3 line 16 : agreem ent should be argum ent’s 13 8 H 1 line 7: brute should be gross 15 3 H 3 line 4 the should be these line 8 from bottom : A rch eology should be A rch eo-geology 16 5 H 1 line 14 : glow should be globe 19 4 U 1 line 12 : insert [you] after which 19 6 1 2 line 2: flackless should bt daxless 19 9 1 1 line 4: Tribuvana should be Trib[h]uvana 227 1 1 last line: dessicated should he desiccated 2 35 1 2 line 2: insert [be] after iierhaps 244 1 2 line 4: insert [done] before for 253 , f 1 line 7: enem y should be chela 265 K 2 line 16 : M aco lifle should be M ac[au]liffe H 1 line 1: m an should be m en 269 1 3 line 5: insert v e ry afier been 278 , U 1 line 29: tearing should be turning L isted below are corrections o f significant transcription errors (checked against slides o f the original letters); m isspelled nam es, om itted letters or w ords are in square brackets.» — encabezado y nota de la fe de erratas que la edición de 1992 añade: declara que lista las correcciones de errores significativos de transcripción, cotejados contra diapositivas de las cartas originales, y que los nombres mal escritos y las palabras omitidas van entre corchetes.
«L etter C X L V II b should close: once m ore yo u r’s E v e r faithfully,» — cierre de la fe de erratas, que enmienda el final de la Carta CXLVIIb; el rótulo de esa carta no aparece en el cuerpo del facsímil.
«THE LETTERS OF H. F. BLAVATSKY TO A. P. SIN NETT A companion volume to The Mahatma Letters, this correspondence is a profoundly moving documentary of El. P. Blavatsky's life and character, and of her writing of The Secret Doctrine.» — catálogo editorial de la última plana: anuncia como volumen compañero las cartas de Blavatsky a Sinnett. Las grafías *H. F. BLAVATSKY* y *El. P. Blavatsky* son del OCR.
«COMBINED CHRONOLOGY for use with THE MAHATMA & BLAVATSKY LETTERS Margaret Conger Reading the letters chronologically provides the historical context and flow of relationships. Includes two important Mahatma letters not in the Barker collection. 61 pages» — y la *Combined Chronology* de Margaret Conger, de la que el catálogo dice que incluye dos cartas de los Mahatmas ausentes de la compilación de Barker: dato sobre el propio alcance del volumen.
«THE SECRET DOCTRINE H. P. Blavatsky Centennial Edition. Cosmic and human evolution, myth and archaic symbolism, science and metaphysics are illumined by the Stanzas of Dzyan. Unabridged photographic facsimile of the original 1888 edition. 2-volume set, 1571 pages» — con la *Secret Doctrine* en edición centenaria, facsímil fotográfico de la de 1888.
«THE VOICE OF THE SILENCE EL P Blavatsky Translated from the "Book of the Golden Precepts," this ennobling classic contrasts the two paths of spiritual attainment: enlightenment for self alone or for the benefit of all. verbatim, 112 pages» — y la *Voice of the Silence*, que el catálogo presenta como traducida del *Book of the Golden Precepts*.
«Extracts... There was a time, when. . . there was but one faith, one rallying cry» — la contracubierta, rotulada *Extracts...*, que reproduce pasajes del cuerpo del volumen.
«COVER DESIGN: LEW MARCHESE ISBN 0-911500-20-0» — con el crédito de la cubierta y el ISBN.
«The Mahatma Letters to A. P. Sinnett Theosophical University Press Edition» — y el pie de la contracubierta, que nombra la edición.
«L etter No. C X II. —Colonel Chesney’s letter to K . H. —Fern a humbug—endeavours to test the Masters—lay Chelas—Hume alienates the Chohan and M; 447.» — el índice del compilador para la Carta CXII, con la carta del coronel Chesney a K. H.
«H. P. B. stated specifically, and more than once, that it was the rarest thing in the world for any one of the Mahatmans, or even for a high chela, personally to write a letter, i. e. indite any communication with his own hand.» — artículo de Barker de 1938: cita a De Purucker sobre lo rarísimo que sería que un Maestro escribiera de su propia mano.
«of fourth race, 1 2 1 ; newspaper attack» — muestra del índice alfabético de materias, plana 540 del facsímil: el índice remite por folio impreso.
«271, 370, 399, 443; acting under Atrya,» — muestra del índice alfabético de materias, plana 542 del facsímil: el índice remite por folio impreso.
«and great Light, 301; dugpas and la» — muestra del índice alfabético de materias, plana 544 del facsímil: el índice remite por folio impreso.
«China, 149, 254, 364; K H.’s mission to,» — muestra del índice alfabético de materias, plana 545 del facsímil: el índice remite por folio impreso.
«Conscience, negative instructor only, 216» — muestra del índice alfabético de materias, plana 546 del facsímil: el índice remite por folio impreso.
«fifth round man, 157; Ma-Mo Chohans» — muestra del índice alfabético de materias, plana 548 del facsímil: el índice remite por folio impreso.
«checkered existence, 296; cyclic con» — muestra del índice alfabético de materias, plana 549 del facsímil: el índice remite por folio impreso.
«Ghost(s), no infant-, 95; two-principled,» — muestra del índice alfabético de materias, plana 552 del facsímil: el índice remite por folio impreso.
«Hell(s), avichi, 108, 196; physical, a fal» — muestra del índice alfabético de materias, plana 553 del facsímil: el índice remite por folio impreso.
«41; lost for want of words, 284; loyalty» — muestra del índice alfabético de materias, plana 554 del facsímil: el índice remite por folio impreso.
«evolution and, 76; gnomes, salaman» — muestra del índice alfabético de materias, plana 556 del facsímil: el índice remite por folio impreso.
«occult, guardians of, 367; of good and» — muestra del índice alfabético de materias, plana 557 del facsímil: el índice remite por folio impreso.
«of necessity, 57; of Nepaulese Swabha» — muestra del índice alfabético de materias, plana 558 del facsímil: el índice remite por folio impreso.
«ona, 162; intra-uterine existence, 89;» — muestra del índice alfabético de materias, plana 560 del facsímil: el índice remite por folio impreso.
«radiant, 341; seventh state of, 404;» — muestra del índice alfabético de materias, plana 561 del facsímil: el índice remite por folio impreso.
«Misery, selfishness, religion causes of, 57» — muestra del índice alfabético de materias, plana 562 del facsímil: el índice remite por folio impreso.
«Newton, Sir Isaac, 3, 31; withheld his» — muestra del índice alfabético de materias, plana 564 del facsímil: el índice remite por folio impreso.
«tricitv of, 273; faithful service, 14;» — muestra del índice alfabético de materias, plana 565 del facsímil: el índice remite por folio impreso.
«esty, 231; Sinnett's own thorny, 245,» — muestra del índice alfabético de materias, plana 566 del facsímil: el índice remite por folio impreso.
«Post mortem, consciousness, 175, 187; ly» — muestra del índice alfabético de materias, plana 568 del facsímil: el índice remite por folio impreso.
«Psvchic, chemistrv, 422; communication,» — muestra del índice alfabético de materias, plana 569 del facsímil: el índice remite por folio impreso.
«swer, 183; life-principle in new body,» — muestra del índice alfabético de materias, plana 570 del facsímil: el índice remite por folio impreso.
«266, 278, 298, 327, 357; an Adwaitee,» — muestra del índice alfabético de materias, plana 571 del facsímil: el índice remite por folio impreso.
«Seance(s), at Piccadilly, 431; causes for» — muestra del índice alfabético de materias, plana 572 del facsímil: el índice remite por folio impreso.
«on same level with, 338; principles of.» — muestra del índice alfabético de materias, plana 573 del facsímil: el índice remite por folio impreso.
«Sixth principle, 80, 127-8; comment re on» — muestra del índice alfabético de materias, plana 574 del facsímil: el índice remite por folio impreso.
«diums, 136; only killed physical triad,» — muestra del índice alfabético de materias, plana 576 del facsímil: el índice remite por folio impreso.
«39; study, 30; truths, 29: volunteers,» — muestra del índice alfabético de materias, plana 577 del facsímil: el índice remite por folio impreso.
«Tree, of Knowledge of Good and Evil, 295;» — muestra del índice alfabético de materias, plana 578 del facsímil: el índice remite por folio impreso.
«lost, 276; lost for want of, 284; sub» — muestra del índice alfabético de materias, plana 580 del facsímil: el índice remite por folio impreso.
Concepts treated
Ocultismo (occultisme) — La ciencia oculta se declara amante celosa que no admite ni la sombra de la autocomplacencia, y el mundo de la fuerza se declara el mundo del ocultismo, único adonde va el iniciado más alto.
Iniciación (recepción por grados / metamorfosis del ser) — Los grados de iniciación del adepto son siete estadios en que descubre el secreto de los principios septenarios; el volumen sitúa además las tres primeras iniciaciones como umbral de ciertos temas.
Secreto (lo que se jura no fijar por escrito) — Los misterios nunca estuvieron ni pueden estar al alcance del público general hasta que su filosofía religiosa sea universal; la comunicación de los secretos se rige por la receptividad, y la iluminación viene de dentro.
Mónada (el glifo que condensa el esquema entero) — La Mónada o individualidad espiritual permanece intacta en todos los casos, y sin cuerpo kármico que guíe su renacer cae en el no ser por un periodo.
Microcosmos (el hombre-mundo) — El microcosmos septenario es al macrocosmos septenario lo que la gota de lluvia al océano; el Gran Ciclo se llama macrocosmos y los mundos estelares enlazados, microcosmos.
Magia Natural — La primera carta declara que obran por medios y leyes naturales, no sobrenaturales, y que la lluvia puede provocarse artificialmente sin milagro ni poder sobrehumano.
Philosophia perennis (filosofía perenne) — La filosofía hermética se declara compatible con todo credo y con ninguno en choque, la Verdad sin marca de dueño, y se nombran tres centros de la Hermandad oculta ligados por un lazo común desde el hierofante egipcio al rishi.
Gnosis (conocimiento salvífico) — El volumen usa el término en su cierre —«Having found Gnosis we cannot turn our backs on it and become agnostics»— y llama tratado gnóstico a la fuente de la fórmula sobre la Madre-Sabiduría.
Crítica de fuentes (criterios de inclusión y descarte) — El prefacio a la segunda edición censa por clases las discrepancias entre la primera edición y los originales, declara las reglas de corrección aplicadas, y la edición de 1992 añade una fe de erratas cotejada contra diapositivas de las cartas.
Cadena de transmisión (quién tomó de quién) — El memorándum del apéndice declara que ese conocimiento sagrado se guardó del vulgo desde tiempo inmemorial; las cartas ponen la condición de que a cada raza nueva se le da tanto como merece.