It would be mistaken to assume that being very emotionally expressive and feelings-oriented equates to being truly “heart-centred” or “heart-focused.” In some cases it may do but in many instances it may not.

There is a distinction between what is ordinarily thought of and referred to – both in daily life and many spiritual and “New Age” circles – as “the heart” and the true spiritual heart.

Someone whose truly spiritual heart faculties are awakened and operative to some extent may sometimes not seem emotionally expressive at all, if that is not a prominent feature of their character and personality makeup in this particular incarnation, but if their life is driven by unselfish altruistic intention to truly help and benefit others, to relieve suffering, to make a needed difference in people’s lives, and if this intention translates into definite actions that help people, even if these actions are not necessarily known to anyone else in the world other than those who one directly helps, then such a person is truly heart-centred and is operating at a far more meaningful and spiritual level than surface feelings and emotions. The latter are not necessarily “bad” at all but they are not what is meant by Theosophy – the Ageless Wisdom, the Esoteric Philosophy of the Masters and great Teachers of humanity – in its many statements about the heart.

Some statements in the following compilation may not mean very much to those who are not yet familiar with Theosophy and its teachings, while a few are likely to seem unclear and cryptic even to those who are. But we are sure that everyone can derive some benefit, insight, and inspiration from these words. Dealing, as they do, with a subject which by its very nature transcends the intellect, their clear comprehension necessitates calm, contemplative, meditative reading and then a sincere endeavour to apply and put into practice in one way or another in daily life.

THE DIVINE SELF WITHIN THE HEART

“The Purusha (Spiritual Being) of the size of a thumb resides in the middle of the body, within the heart. After knowing Him who is the Lord of the past and the future, one does not turn away from Him in the present. Truly, this is That (Tat). The Purusha (Spiritual Being) of the size of a thumb resides in the middle of the body, within the heart, like a flame without smoke. He is the Lord of the past and the future. He is the same today and the same tomorrow. Truly, this is That (Tat).” (Katha Upanishad, II:1:12-13)

“He who is in the faces, heads, and necks of all, who dwells in all beings, within the cave of their heart, who is all-pervading – He is the Lord (Bhagavan) and therefore the omnipresent Shiva.”

“This Purusha (Spiritual Being) of the size of a thumb is the inner Self (Atman), ever dwelling within the hearts of all people. He is the Lord of the knowledge framed by the heart and the mind. They who know That (Tat) become immortal.”

“Without feet or hands, yet swift and grasping, He sees without eyes and hears without ears. He knows whatever is to be known but there is no-one who truly knows all about Him. They call Him the Primeval, the Great or Supreme Purusha (Spirit). Subtler than the subtle, greater than the great, is the Self (Atman) that is set within the cave of the heart of every creature. One beholds Him as being actionless and becomes freed from sorrow, when through the grace of the Creator he sees the Lord and His majesty. I know this undecaying, ancient, primeval Self (Atman) of all, which, because it is the Infinite, is therefore present in everything as the true Self of each. For this Self, birth and death do not apply. The expounders of Brahman proclaim Him to be eternal.” (Shvetashvatara Upanishad, III:11, 13, 19-21)

“I am the Self (atman), abiding in the hearts of all beings.” “I reside in the hearts of all.” (Krishna, Bhagavad Gita, 10:20 and 15:15, Concord Grove Press edition)

“There dwelleth in the heart of every creature, O Arjuna, the Master – Ishwara [i.e. literally meaning “The Lord,” see Who or What is Ishwara? for more] – who by his magic power causeth all things and creatures to revolve mounted upon the universal wheel of time. Take sanctuary with him alone, O son of Bharata, with all thy soul; by his grace thou shalt obtain supreme happiness, the eternal place.” (Bhagavad Gita, 18:61-62, William Q. Judge rendition, p. 130-131)

THE SPIRITUAL HEART

“Our brain or our heart – . . . these two are the organs of a power higher than the Personality . . . Occultism teaches that the liver and the spleen-cells are the most subservient to the action of our “personal” mind, the heart being the organ par excellence through which the “Higher” Ego acts – through the Lower Self. . . . the brain [is] the direct recipient of the impressions of the heart.” (H. P. Blavatsky, “Psychic and Noetic Action”)

“That class of the “Fire Dhyanis,” which we identify on undeniable grounds with the Agnishwattas, is called in our school the “Heart” of the Dhyan-Chohanic Body; and it is said to have incarnated in the third race of men and made them perfect. [Note: For explanations about this, which is one of the most important Theosophical teachings and which is referring to the “Higher Ego” mentioned in the previous quotation, please see such articles as Ego Is Not A Bad Word, Manas – The Mystery of Mind, The Monad and The Ego are an Eternal Triad, and Human Evolution in The Secret Doctrine.] The esoteric Mystagogy speaks of the mysterious relation existing between the hebdomadic [i.e. sevenfold] essence or substance of this angelic Heart and that of man, whose every physical organ, and psychic, and spiritual function, is a reflection, so to say, a copy on the terrestrial plane of the model or prototype above. Why, it is asked, should there be such a strange repetition of the number seven in the anatomical structure of man? Why should the heart have four lower “cavities and three higher divisions,” answering so strangely to the septenary division of the human principles, separated into two groups, the higher and the lower; and why should the same division be found in the various classes of Pitris, and especially our Fire Dhyanis? For, as already stated, these Beings fall into four corporeal (or grosser) and three incorporeal (or subtler) “principles,” or call them by any other name you please. Why do the seven nervous plexuses of the body radiate seven rays? Why are there these seven plexuses, and why seven distinct layers in the human skin?” (H. P. Blavatsky, “The Secret Doctrine” Vol. 2, p. 91-92)

“Let not thy “Heaven-born,” merged in the sea of Maya, break from the Universal Parent (SOUL), but let the fiery power [i.e. Kundalini] retire into the inmost chamber, the chamber of the Heart and the abode of the World’s Mother [i.e. another name for Kundalini].

“Then from the heart that Power shall rise into the sixth, the middle region, the place between thine eyes, when it becomes the breath of the ONE-SOUL, the voice which filleth all, thy Master’s voice.” (“The Voice of The Silence” p. 9, original edition, translated by H. P. Blavatsky from The Book of The Golden Precepts)

“Let not the fierce Sun dry one tear of pain before thyself hast wiped it from the sufferer’s eye.

“But let each burning human tear drop on thy heart and there remain, nor ever brush it off, until the pain that caused it is removed.” (“The Voice of The Silence” p. 13, original edition)

“But, O Disciple, unless the flesh is passive, head cool, the soul as firm and pure as flaming diamond, the radiance [i.e. probably another reference to Kundalini; see above] will not reach the chamber [i.e. “the inner chamber of the Heart” spoken of by HPB when commenting on the passage from p. 9 above], its sunlight will not warm the heart, nor will the mystic sounds of the Akasic heights reach the ear, however eager, at the initial stage.” (“The Voice of The Silence” p. 18, original edition)

“The more thou dost advance, the more thy feet pitfalls will meet. The path that leadeth on, is lighted by one fire – the light of daring, burning in the heart. The more one dares, the more he shall obtain. The more he fears, the more that light shall pale – and that alone can guide. For as the lingering sunbeam, that on the top of some tall mountain shines, is followed by black night when out it fades, so is heart-light.” (“The Voice of The Silence” p. 54, original edition)

“The heart is the key to it all . . . the brain is only the servant of the heart.” (William Q. Judge, “Letters That Have Helped Me” p. 6)

“The great struggle must be to open up my outer self, that my higher being may shine through, for I know that in my heart the God sits patient, and that his pure rays are merely veiled from me by the many strivings and illusions that I bring on outwardly.” (William Q. Judge, “Letters That Have Helped Me” p. 85)

“The brain is only the focus through which are centralized the forces and thoughts that are continually coming in through the solar plexus of the heart.” (William Q. Judge, “Letters That Have Helped Me” p. 87)

“And cast no-one out of your heart.” (William Q. Judge, “Letters That Have Helped Me” p. 88)

“Our real life is not in words of love or hate or coldness but in the fiery depths of the heart.” (William Q. Judge, “Letters That Have Helped Me” p. 89)

“We have to perceive that God, or Deity, is not absent from anything, is immanent in the whole, is omnipresent, is at the root and is the seed of every being of every kind anywhere; that there is no thing, not even a grain of sand nor a speck of dust, no point in space, absent from that Source which sustains the whole manifested universe. We can imagine, then, that God, as the ancients put it, “seated in the hearts of all beings;” for there is something in the heart of man whence proceeds all feeling, all true life, all true conception. The heart is not the same as the head – a man’s heart may be right and sound and his head wrong. The feeling of the true in the heart is not deceived by this thought or that thought or the other thought; it can only be experienced by each one for himself within himself. God is not an outside God, but is to be sought in the very innermost recesses of our own nature – in the silent chamber, the temple, within us – and nowhere else.” (Robert Crosbie, “Our God and Other Gods”)

“Only a few seem to recognize the synthetic character of Theosophy, viz., that it is the religion of the Spirit, free and immortal; that it is the philosophy of the Heart, to be practised universally by us all the time; that it is the Science of Life which instructs us in the self-devised methods of never-dying energies moving in the direction of Universal Self-Consciousness; that it is the teacher of the Higher Altruism which calls for self-correction and growth from within, on the part of every being, resulting in the growth of all.” (B. P. Wadia, “The Living Power of Theosophy,” “Living The Life” p. 3)

“Real and regular study of the Stanzas [i.e. from the Book of Dzyan, as translated by H. P. Blavatsky in “The Secret Doctrine”] and of The Voice of the Silence, of Judge’s articles and of Light on the Path, will strengthen your psycho-spiritual Heart and brighten up with real shade all your deeds. Be true to the Inner God, to Them, to the Lines laid down by H.P.B. May you succeed!”

“When your Higher Self and your Guru-Teacher, H.P.B., are constantly in your consciousness, when your body sleeps that consciousness, plunging into Sushupti, carries the work one step forward, without undesirable interference from the five senses and the organs, or from the desires and the feelings. It is the spiritual Heart, and that alone which can function in the Hall of Wisdom. If that does not function, we plunge into Sushupti [i.e. the condition concurrent with deep, dreamless sleep; see Dreams and The Dreamer for further explanation] and emerge rested and refreshed but not energized and enlightened.”

“In the Heart is the Lotus – the spiritual Heart – and within that is the Jewel –Manas, Buddhi, Atma. Manas is triple – I mean Higher Manas – and so is Buddhi, and so is Atma. It is a nine-petalled Lotus, so to speak, and the seed is the Jewel – Mani, a Diamond. Let the Lotus develop one petal after another –seven branches of knowledge, seven Paramitas, and for us they must evolve side by side. That inner work of gaining the inner wisdom of Compassion, which is peace and light, is your immediate task and these will begin to radiate without.” (B. P. Wadia, “Extracts from Unpublished Letters”)

“It is in the Well of the Heart that the Waters of Wisdom are to be found; drinking them, we become wise.

“It is in the Well of the Heart that the Waters of Immortality are to be found; drinking them, we become immortal.

“It is in the Well of the Heart that the Waters of Unity are to be found; drinking them, we shall become brothers to all men, brothers to all women, brothers to all children.” (B. P. Wadia, “The Bonfire in The Brain,” “Living The Life” p. 98)

“If, then, we all think of ourselves as eternal invisible beings, acting through visible impermanent instruments, we shall get a better and truer conception of life; and if we will try to reach inward to the innermost part of our heart of hearts, we shall find a greater vision ours – a power to perceive in wider ranges to greater depth, with more effect than can ever be gained by our physical organs of sight.” (Robert Crosbie, “Man, Visible and Invisible”)

“The feeling that “I am doing something” is natural. But it is better far to “let the warrior in you do the fighting” [i.e. as advised in “Light on The Path” p. 9-10]. Think of the Master as a living man within you; let Him speak through the mouth and from the heart.” (Robert Crosbie, “The Friendly Philosopher” p. 96 – Note: In “Letters That Have Helped Me” p. 164, William Judge had said – paraphrasing a letter from the Master K.H. – “The image of the Master is the best protection against lower influences; think of the Master as a living man within you.”)

These words are speaking of the heart in its lower sense, i.e. as ordinary emotions and feelings: “It is not wise to cultivate either [head or heart] at the expense of the other. Each alone will end at the same place – The Threshold. Both are excellent means for the manifestation of that which is higher than either, when cultivated to their highest in unison. Both are useless after a certain point, except as tools for truth. Metaphysics, logic and emotion all end at a dead wall. . . . Reason all you can, feel all with your heart you may, and when intellect and heart fail you, seek for something higher.” (William Q. Judge, “Answers To Questioners,” “William Q. Judge Theosophical Articles” Vol. 2, p. 458-459, 462) It would seem safe to say that what is there referred to as “that which is higher than either” is the truly Spiritual Heart, as exemplified in what is said in Theosophy about the Heart Doctrine.

THE HEART DOCTRINE AND THE EYE DOCTRINE

“Know, O beginner, this [i.e. the path of spirituality which seeks and leads to entering into Nirvana and thus leaving this world and humanity behind forever] is the Open PATH, the way to selfish bliss, shunned by the Bodhisattvas of the “Secret Heart,” the Buddhas of Compassion.” (“The Voice of The Silence” p. 33, original edition, translated by H. P. Blavatsky from The Book of The Golden Precepts)

“Who shall first hear the doctrine of two Paths in one, the truth unveiled about the Secret Heart? [““Secret Heart” is the esoteric doctrine.”] The Law which, shunning learning, teaches Wisdom, reveals a tale of woe.

“Alas, alas, that all men should possess Alaya [i.e. the Universal Soul but having a far deeper meaning than that simple term can convey; please see Alaya – The Universal Soul for more], be one with the great Soul, and that possessing it, Alaya should so little avail them!

“Behold how like the moon, reflected in the tranquil waves, Alaya is reflected by the small and by the great, is mirrored in the tiniest atoms, yet fails to reach the heart of all. Alas, that so few men should profit by the gift, the priceless boon of learning truth, the right perception of existing things, the Knowledge of the non-existent! . . .

“Before thou takest thy first step learn to discern the real from the false, the ever-fleeting from the everlasting. Learn above all to separate Head-learning from Soul-Wisdom, the “Eye” from the “Heart” doctrine. . . . even ignorance is better than Head-learning with no Soul-wisdom to illuminate and guide it.” (“The Voice of The Silence” p. 24-25, original edition)

“The two schools of Buddha’s doctrine, the esoteric and the exoteric, are respectively called the” Heart” and the “Eye” Doctrine. Bodhidharma called them in China – from whence the names reached Tibet – the Tsung-men (esoteric) and Kiau-men (exoteric school). It is so named, because it is the teaching which emanated from Gautama Buddha’s heart, whereas the “Eye” Doctrine was the work of his head or brain. The “Heart Doctrine” is also called “the seal of truth” or the “true seal,” a symbol found on the heading of almost all esoteric works.” (H. P. Blavatsky’s explanatory comments, “The Voice of The Silence” p. 82, original edition)

“While the Southern Buddhists [i.e. Theravada Buddhism] have no idea of the existence of an Esoteric Doctrine – enshrined like a pearl within the shell of every religion – the Chinese and the Tibetans [i.e. who adhere to various forms of Mahayana Buddhism] have preserved numerous records of the fact. . . . And though for over two millennia every new “reformer,” taking something out of the original, has replaced it by some speculation of his own, still truth lingers even now among the masses. But it is only in the Trans-Himalayan fastnesses – loosely called Tibet – in the most inaccessible spots of desert and mountain, that the Esoteric “Good Law” – the “Heart’s Seal” – lives to the present day in all its pristine purity. . . .

“To any student of Buddhist Esotericism the term, “the Mystery of the Eye,” would show the absence of any Esotericism.  . . . The “Eye Doctrine” means dogma and dead-letter form, church ritualism intended for those who are content with exoteric formulae. The “Heart Doctrine,” or the “Heart’s Seal” (the Sin Yin) is the only real one. This may be found corroborated by Hiuen Tsang [i.e. also written as Hsuan-Tsang, Xuanzang, etc.]. In his translation of Mahâ-Prajñâ-Pâramitâ (Ta-poh-je-King), in one hundred and twenty volumes, it is stated that it was Buddha’s “favourite disciple Ananda,” who, after his great Master had gone into Nirvâna, was commissioned by Kâsyapa to promulgate “the Eye of the Doctrine,” the “Heart” of the Law having been left with the Arhats alone.

“The essential difference that exists between the two – the “Eye” and the “Heart,” [is the difference between] the outward form and the hidden meaning, the cold metaphysics and the Divine Wisdom.” (H. P. Blavatsky, “The “Doctrine of the Eye” & The “Doctrine of the Heart,” or The “Heart’s Seal”)

“The Swastika is always placed – as the ansated Cross [i.e. the Ankh] was in Egypt – on the breasts of the defunct mystics. It is found on the heart of the images and statues of Buddha, in Tibet and Mongolia. It is the seal placed also on the hearts of the living Initiates, burnt into the flesh, for ever, with some. This, because they have to keep those truths inviolate and intact, in eternal silence and secrecy to the day these are perceived and read by their chosen successors – new Initiates – “worthy of being entrusted with the ten thousand perfections.” (H. P. Blavatsky, “The Secret Doctrine” Vol. 2, p. 586)

“False learning is rejected by the Wise, and scattered to the Winds by the good Law. Its wheel revolves for all, the humble and the proud. The “Doctrine of the Eye” is for the crowd, the “Doctrine of the Heart,” for the elect. The first repeat in pride: “Behold, I know,” the last, they who in humbleness have garnered, low confess, “thus have I heard.”

“”Great Sifter” is the name of the “Heart Doctrine,” O disciple.

“The wheel of the good Law moves swiftly on. It grinds by night and day. The worthless husks it drives from out the golden grain, the refuse from the flour. The hand of Karma guides the wheel; the revolutions mark the beatings of the Karmic heart.

“True knowledge is the flour, false learning is the husk.” (“The Voice of The Silence” p. 27-28, original edition)

“THE HEART DOCTRINE: Misunderstood by many members of the Society. Not the doctrine of sentiment or emotion. Should be studied as taught by the Voice of the Silence. The real basis of all religious teaching. The only road to progress. The doctrine of true understanding as differing from mere intellectual perception. Differs from “feelings” because unassociated with personality. The Secret Wisdom. Mind was needed to “embrace the universe,” not to dwarf it [Note: This is a reference to Stanza IV:17 from the Book of Dzyan in “The Secret Doctrine” Vol. 2, p. 17]; hence needed to verify and to interpret intuition, the resulting experience being the true doctrine of the heart. So it is “doctrine of experience” as witnessed from the heart. Relation of heart and head. Intellect by itself fails. The Higher Manas the true inspirer. Theosophists should be careful not to imagine the heart doctrine as inspiring mere personal preference and affections. True “love” includes all – friends and enemies alike. Great difficulty for the ordinary man to decide between the love which springs from personal magnetism and emotion, and that which arises from the heart. So called enemies often our best friends because they develop us the most quickly. To the occultist there is neither friend nor enemy nor distinction of persons nor personal antagonism; and this is not because of the mere emotion of a day, but as a result of the true heart doctrine which embraces all things in nature, and studies and learns from all.” (William Q. Judge, “Subjects for Discussion” p. 10-11)

“There are two doctrines spoken of in the Wisdom Religion, viz., the doctrine of the Eye (or Head) and the doctrine of the Heart; the doctrine of the Eye is the intellectual one, the doctrine of the Heart is spiritual, where knowledge springs up spontaneously within. It is this latter which you crave, and which I can assure you Theosophy will lead you to. There is no need to grope, nor stagger, nor stray, for the chart that has led many to the goal is in your hands in the philosophy of Theosophy. And let me say here to you: do not be too anxious; abide the time when your own inner demands shall open the doors, for those Great Ones who I know exist see every pure-hearted earnest disciple, and are ready to give a turn to the key of knowledge when the time in the disciple’s progress is ripe.” (Robert Crosbie, “The Friendly Philosopher” p. 7)

“There is plenty of material, as well as help, in the devotional books to the realization of the heart doctrine, for they are designed to awaken the Buddhic faculty – that of Intuition, the only means by which light can come to you or anyone. Printed words and the information that they indicate, are only “ladders” by which the learner can climb to Wisdom. Each one has to make his own connection with higher planes and Those who live in higher realms. It has often been said that “when the materials are ready, the Architect will appear.” So our work must be to get the material ready, and that means we have to get rid of the purely personal bias by making Theosophy a living power in our lives. So long as we are working for some reward, are inclined to be despondent or impatient, we shall be placing obstacles in our own way.” (Robert Crosbie, “The Friendly Philosopher” p. 9)

“You may remember that in The Voice of the Silence there are two doctrines mentioned. The Doctrine of the Eye is that of the brain consciousness, composed largely of external impressions. The Doctrine of the Heart is of the spiritual consciousness of the Ego – not perceived by the brain consciousness until right thought, and right action which sooner or later follows it, attune certain centers in the brain in accord with the spiritual vibration. It might be well to read The Voice over and meditate on its sayings. You have had much of the intellectual side; there should be as much of the devotional; for what is desirable is the awakening of the spiritual consciousness, the intuition – Buddhi – and this cannot be done unless the thoughts are turned that way with power and purpose.” (Robert Crosbie, “The Friendly Philosopher” p. 13)

“There are two types of knowledge, designated as Head-learning and Soul-wisdom. The former is called the “Eye” Doctrine, for the personal man uses his mind depending upon the data his senses supply. Soul-wisdom is called the “Heart” Doctrine, for it is in the Heart that the inner Wisdom of the Soul, the Silent Thinker and Watcher, springs up spontaneously. The Man “for whom the hour shall never strike” “knows, for it is knowledge.” The great Meister Eckhart’s statement is illuminating in this context: –

““Hearing draws in more, seeing leads out more, the very act of seeing. In eternal life we are far more happy in our ability to hear than in our power to see, because the act of hearing the eternal Word is in me, whereas the act of seeing goes forth from me: hearing, I am receptive; seeing, I am active.”

“Ignorance is a hindrance and a handicap for the mundane man who desires to get on in this world. To compete and win the race in ordinary life – that is his objective. Correspondentially, Head-learning is a handicap for the aspirant who strives to obtain Soul-wisdom, to retreat within to the cave of the Heart.” (B. P. Wadia, “Blend Thy Mind and Soul,” “Living The Life” p. 80-81)

“The Dharma of the “Eye” is the embodiment of the external, and the non-existing.

“The Dharma of the “Heart” is the embodiment of Bodhi [“True, divine Wisdom.”], the Permanent and Everlasting.” (“The Voice of The Silence” p. 29, original edition)

“AN ALLEGORY” BY WILLIAM Q. JUDGE

Walking within the garden of his heart, the pupil suddenly came upon the Master, and was glad, for he had but just finished a task in His service which he hastened to lay at His feet.

“See, Master,” said he, “this is done; now give me other teaching to do.”

The Master looked upon him sadly yet indulgently, as one might upon a child which can not understand.

“There are already many to teach intellectual conceptions of the Truth,” he replied. “Thinkest thou to serve best by adding thyself to their number?”

The pupil was perplexed.

“Ought we not to proclaim the Truth from the very housetops, until the whole world shall have heard?” he asked.

“And then –”

“Then the whole world will surely accept it.”

“Nay,” replied the Master, “the Truth is not of the intellect, but of the heart. See!”

The pupil looked, and saw the Truth as though it were a White Light, flooding the whole earth; yet none reaching the green and living plants which so sorely needed its rays, because of dense layers of clouds intervening.

“The clouds are the human intellect,” said the Master. “Look again.”

Intently gazing, the pupil saw here and there faint rifts in the clouds, through which the Light struggled in broken, feeble beams. Each rift was caused by a little vortex of vibrations, and looking down through the openings thus made the pupil perceived that each vortex had its origin in a human heart.

“Only by adding to and enlarging the rifts will the Light ever reach the earth,” said the Master. “Is it best, then, to pour out more Light upon the clouds, or to establish a vortex of heart force? The latter thou must accomplish unseen and unnoticed, and even unthanked. The former will bring thee praise and notice among men. Both are necessary: both are Our work; but – the rifts are so few! Art strong enough to forego the praise and make of thyself a heart center of pure impersonal force?”

The pupil sighed, for it was a sore question.

~ BlavatskyTheosophy.com ~

FOR MORE ARTICLES ON THE MANY PRACTICAL ASPECTS OF THEOSOPHY, PLEASE TAKE A LOOK AT THE SECTION “SPIRITUAL LIVING AND PRACTICE” ON THE ARTICLES PAGE, WHERE YOU WILL ALSO FIND OVER 300 OTHER ARTICLES ABOUT ALL ASPECTS OF THEOSOPHY AND THE THEOSOPHICAL MOVEMENT.

“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.””
(Letter from H. P. Blavatsky to A. P. Sinnett, “The Mahatma Letters” Appendix, p. 483)