The One Principle

In The Secret Doctrine, H.P. Blavatsky outlined three fundamental propositions: the existence of One Principle under two aspects, the manifestation of numberless Universes, and the identification of every Soul with the Universal Oversoul. In looking at the first fundamental proposition, she described the One Principle as “Omnipresent, Eternal, Boundless, and Immutable.”1 Since it is boundless it is infinity of substance. Being immutable it lacks disintegration. As eternal it produces nothing. In its omnipresence no monadic point exists outside of it.  Random speculation on the One Principle may well be impossible, but direct cognition, inference and comparison from subsequent discursive reasoning are not.  While infinity itself is not a monad since it lacks individuality, the One Principle conceptualized as the substance of that infinity stretching to the limits of our imagination can be described as an unborn cosmic atom—a “giant atom of the Infinitude above.”2 Like the astral-physical atoms of the manifested Universe that display themselves as both a wave and a particle, the unborn cosmic atom presents itself, as the latent design within those astral-physical atoms, in two ways: ultimate reality and conventional reality.  Devoid of “all attributes,” ultimate reality is the emptiness of “Be-ness” whereas conventional reality is the fullness of dependence in finite manifested “Being.”3 The unborn cosmic atom is labelled a “principle” precisely because it impresses its characteristic of Be-ness and Being as the one universal law throughout the fabric of itself. While the search to understand the One Principle can never end, it can begin with an exploration into these two aspects of the unborn cosmic atom.

The Be-ness of the unborn cosmic atom is represented as the “unconditioned consciousness” of abstract Motion and the “bare subjectivity” of abstract Space.4 Parabrahman is unconditioned consciousness; Mulaprakriti is bare subjectivity. Bare subjectivity, as a “conscious spiritual quality” that spreads like “a film” in the objective world to give the appearance of motion to unconditioned consciousness, is the first moment of that apparent motion of self-grasping towards individual identity.5 Individual identity is the arising of consciousness of beings within Being; it is the conventional and constructed reality of the human mind where everything exists interdependently. No human mind can exclude bare subjectivity from its “conception” since it is its root.6 But to conceive it is to bring the mind to a “blank” since it is “impossible to conceive anything without a cause.”7 In its Be-ness, Mulaprakriti is rootless and thus uncaused. Therefore, the human mind in this state of blankness views abstract Space as an immense void. Alternately, no human mind can conceive of bare subjectivity “by itself” because conventional reality is as much an aspect of the unborn cosmic atom as is ultimate reality.8 The human mind in this state views the appearance of abstract Motion as an immense moving fullness infilled with beings all dependent on their identities from one another. The “absolute abstraction” or “limitless void” of ultimate reality and the “conditioned fullness” or “mayavic perception” of conventional reality are the two ways in which the unborn cosmic atom presents itself.9

This Be-ness of unconditioned consciousness and bare subjectivity develops in the “finite mind” into a “theological Trinity” because a ray of consciousness in the field of self-grasping breaks through the “dim and hazy” blankness of abstract Space to establish its identity as an active Soul within conventional reality.10 This abstract Space is Mulaprakriti, but it is also referred to as the Universal Oversoul. Mulaprakriti, as Space, is treated as both undifferentiated and differentiated because this ray of reflexive self-consciousness penetrates it.* Mulaprakriti becomes the basis for the active Soul because of the self-conscious explosion of manifest light from its own darkness. Similarly, the Universal Oversoul is treated as the combination of the “central point” of light that comes into view against the darkness of fathomless Space and the “dull black ground” itself that covers the “immaculate white disk” of the unconditioned consciousness of ultimate reality—the “Kosmos in Eternity.”11 On the one hand, the dull black ground is the “one true actuality” and the “basis and the root of light” for the shining central point, without which the “latter could never manifest itself, nor even exist.”12 In this case, the dark unmanifest aspect of the Universal Oversoul, like Brahma, “assumes another form, that of the Day”—or the lighted manifest aspect of the Universal Oversoul.13 This lighted manifest aspect is the active Soul. There are countless active Souls “manifesting and disappearing” as sparks of light against the blackened expanse of the latent Universal Oversoul.14 As sparks from the darkness of the Universal Oversoul, every active Soul owes its “fundamental identity” to it.15 On the other hand, this darkness “in its radical, metaphysical basis” is the “subjective and absolute light” of the “immaculate white disk” beyond both the darkness and its central point.16 Thus, the theological Trinity in the “tenets of Eastern Occultism” is the immaculate white disk as unconditioned consciousness or the 1st Logos, the dull black ground as the Universal Oversoul or the 2nd Logos, and the central point of light as the active Soul or the 3rd Logos at the head of Being at the “dawn” of differentiation—the appearance of conventional reality against the backdrop of ultimate reality.17 This active Soul is the second “One” since there are, “properly speaking, two ‘ONES’—the one on the unreachable plane of Absoluteness and Infinity” and the other one on the “plane of Emanations.”18 The first One of ultimate reality can “neither emanate nor be divided” as it is “eternal, absolute, and immutable,” but the second One can “do all this” in the “Universe of Illusion.”19 As the head of Being, the active Soul oversees the seven cosmic planes from Atman on down through the objective world in all its interrelatedness and interconnectivity. As such, it is the “Logos” that “crucifies” itself “in Space” for the duration of a “life cycle” for the “redemption” of Matter—and the individual that links himself with it becomes Plato’s “man-god.”20

Unconditioned consciousness is the “Causeless Cause” from which the active Soul as the “First Cause” arises.21 Actually, unconditioned consciousness is not even a cause but only a “propelling” of  “causality” since infinity can neither “emanate” nor “create.”22 While this causal propellant is “outside the province of legitimate speculation,” it reveals itself to the human mind as the emptiness of the unknowable or Nirvana.23 But the arising of the “First Cause” establishes the conventional consciousness “which wells up” within each human being.24 Trying to “pass in thought” from the conventional consciousness of conditioned existence to the ultimate reality of the causal propellant leads to an impress on the human mind of “Absolute Negation.”25 But absolute negation does not mean nihilism; absolute negation can lead to affirmation. From a philosophical perspective, the negation of the identity of something as one particular thing does not prevent the establishment of an identity for that something as another particular thing. For example, the recognition that the causal propellant is not conventional consciousness projects through its very negation the idea that another particular thing such as ultimate reality could be relevant to the existence of that conventional consciousness. Similarly, the denial of conventional consciousness to the Causeless Cause does not eliminate the possible affirmation of its unconditioned consciousness. Absolute negation can in fact affirm an alternate existence to existence. The Causeless Cause as absolute negation is the alternate existence to the existence of the active Soul.

The unborn cosmic atom is both alternate existence and existence. This alternate existence is a mode of living independent of a perceiving consciousness. It has to be independent in its unconditioned state because all perceiving consciousnesses are conventionally conditioned in dependent relations where there is necessarily a “dualism.”26 Either this alternate existence as ultimate reality is “absolute and unconditioned” with “no relation to anything nor to anyone” or it is “bound and conditioned” and then “cannot be called the Absolute.”27 If relation in ultimate reality is asserted then unconditioned absoluteness is denied. This is because relation implies conditioned consciousness and conditioned consciousness implies duality. If relation is denied then unconditioned absoluteness is asserted. This is because lack of relation implies lack of dependence and lack of dependence implies a state of unconditioned absoluteness or emptiness. There is no distinction of parts in a uniform continuum such as emptiness; no part can be isolated to distinguish it from others. Therefore, Be-ness, as Parabrahman, can have “no relation to the bounded.”28 On the other hand, Being, which is “finite and conditioned,” can have “relation to something else.”29 As a result, the unborn cosmic atom is both relational and non-relational. The unborn cosmic atom is One, but the characterization of that Oneness allows it to appear either as Being or Be-ness where dependence and emptiness exist in every monadic point throughout its fabric. Experience can either be unconditioned absoluteness or conditioned consciousness at every monadic point.

From an even deeper philosophical perspective, the unborn cosmic atom is actually neither relational nor non-relational; it is neither existent nor alternately existent. The non-relational and alternately existent aspect is simply an approximation to ultimate reality. Non-relation is merely the nonexistence of relation; alternate existence is merely the nonexistence of existence. But ultimate reality—being both—transcends both since it is not solely one or the other. H.P. Blavatsky referred to this transcendence as “meta-spirit.”30 For her, this meta-spirit was the “TOTAL” independent of all relation—even independent of its refutation or negation.31**

Finally, the manifested Universe in Space is “pervaded by duality” as a result of Fohat, or cosmic energy, operating in the original field of self-grasping to separate and divide the arising individual identities into relations where they are dependent on each other.32 Fohat brings about the appearances in conventional reality. By fully differentiating the manifested Universe from its root-source of the bare subjectivity of Mulaprakriti, the astral-physical atoms blossom into fully dependent relationships. But each atom, as a reflection in the Universe of Illusion of the unborn cosmic atom, displays its own characterization of Being and Be-ness. Thus, the dependent relations of atoms in the conventional reality of the manifested Universe only make up one part of what is actually going on. The other part of what is actually going on is the Be-ness of unconditioned consciousness with its independence of relation for that particular astral-physical atom. Atoms that are dependent on each other are also completely independent of such dependent relations. And so the unborn cosmic atom is replete with these atoms that are both full and void. They are merely reflections of the One Principle’s infinite substance that sets the pattern for this most wondrous and mysterious paradox: Ultimate reality is always the same, but the ultimate reality for one individual is not the same as the ultimate reality for another individual. It is a shared experience and yet we retain our identity.


Playgrounds of the Soul

In turning to the second and third fundamental propositions in H.P. Blavatsky’s The Secret Doctrine, the “Being” of the unborn cosmic atom frolics on the “Be-ness” of the “boundless plane” of the “Eternity of the Universe.”33 The boundless plane is the immaculate white disk or the “Eye of Self-Existence.”34 It is the Eye of Self-Existence for two reasons. First, the vision of the “Be-ness” of unconditioned consciousness operates as a seeing without objects. No otherness exists for this type of seeing; therefore, the seeing is self-existent. Second, the vision of the “Be-ness” never becomes distracted by exteriorizing the process of its seeing to take into account its own luminescence. There is no process of exteriorizing vision in ultimate reality. But since the flip side of ultimate reality is a conventional reality of constructed appearances, the self-existent must reflect a self-appearance. The theoretical fall from the unconditioned consciousness of “Be-ness” to the consciousness of “Being” occurs when that self-appearance is taken to be real. There is a type of consciousness in the luminescence of the immaculate white disk that takes the self-apparent reflection of the self-existent to be real. This consciousness becomes distracted by the luminescence of the immaculate white disk and exteriorizes the vision of the luminescence as something other than itself. But unable to comprehend the luminescence in its wholeness, it views that luminescence as an underbelly of darkness. This underbelly of Space is the Universal Oversoul; the viewing consciousness is the Soul. Captivated by the contrast between itself as a luminescent spark and the darkness of its mother, this consciousness grasps at the otherness in which it resides. Due to its grasping, consciousness explodes into a self-conscious spark that shoots across the vast expanse of the latent Universal Oversoul. The playground of this active Soul is the blackened underbelly of its mother Space and the luminescent boundless plane of its father, the Eternity of the Universe.

With the exteriorizing of the vision of the Universal Oversoul through its spark, the luminescence of unconditioned consciousness has to be shadowed by the darkness of bare subjectivity; bare subjectivity, though a highly spiritual parent-source, is the beginning of ignorance. The Soul, having gestated in the moistness of its parent Universal Oversoul, becomes, when the proper hour strikes, one of the “manifesting stars” and  “sparks” in eternity against the backdrop of the Eternity of the Universe “in toto”—meaning both the Parabrahmanic luminescence and the Mulaprakritic darkness.35 The Mulaprakritic darkness, as the “Universal Mind or Space,” has “its ideation which is projected into objectivity at the appointed time,” but it itself is “not affected thereby.”36 This ideation of divine thought pours into the Soul from the Universal Oversoul. The Soul then manifests this divine thought as the great cosmic intelligence of Mahat to the numberless universes “incessantly manifesting” from and “disappearing” into it as the pilgrim monad.37 The numberless universes have to manifest and disappear because all the member monads of an infinite series cannot exist at the same time in the same way. The light of these universes illuminates the darkened underbelly of its mother and reunites with the luminescence of its father. Mulaprakriti, as the root of matter, provides the magnitude for the potentially infinite Parabrahman to always have a part beyond itself. As such, Parabrahman and Mulaprakriti serve as the “playground” of the Soul.38 Observing the distinction between unconditioned consciousness and bare subjectivity, the Soul replicates that dualism into the processes of “Day and Night, Life and Death, Sleeping and Waking” that preside at the heart of the smaller universes that it itself emanates, oversees, and lives within.39

The combination of Parabrahman and Mulaprakriti is the playground for the Soul, but it develops a new playground with the emanation of its own universe. The Soul, as Kalahansa or the Swan of Time, glides through the womb of its mother Mulaprakriti to drop the Mundane Egg as the origin of a seven-fold universe. When the Soul incarnates into its own universe, a seven-fold system is used to explain its subdivisions. In the seven-fold system that H.P. Blavatsky used in the third fundamental proposition in The Secret Doctrine, Atman as Parabrahman is the Universal Seventh principle, Buddhi as Mulaprakriti is the Universal Sixth principle, and the Soul is the “spark” that “issued from the pure Essence of the Universal Sixth principle” to become the Universal Fifth principle of Manas.40 But in its figurative transformation from pure Essence into awakened intellect the spark must also break into the four lower planes of conventional reality. In those lower planes corresponding to Kama, Prana, Linga, and Sthula, this spark must acquire “individuality” first by “natural impulse” and later by “self-induced and self-devised efforts” in order to fully develop its own mental capabilities and ultimately return to its source, the Universal Oversoul.41

But in her deeper writings H.P. Blavatsky actually held to a ten-fold system for the Cosmos in its universal, super-spiritual and physical “completeness.”42 In this ten-fold system, the Soul, as the exteriorizing consciousness of Parabrahman and Mulaprakriti, is the culmination of the first in potentia three-fold monadic combination on the first, second, and third cosmic planes. Viewed from below, it is the “One” in the “Universe of Illusion” (conventional reality) above “the seventh principle” of Atman.43 This “One” is Mahat, the receptacle of cosmic intelligence from the bare subjectivity of Mulaprakriti. What happens is that the Soul touches Atman as the Universal Seventh principle on the fourth cosmic plane and then it retreats back into the “Silence and Darkness” around the immaculate white disk.44 But the thrill of that touch flutters through the fifth cosmic plane of spiritual Buddhi that acts as the reservoir for the beings in “Being” to emerge as unique manasic individualities on the sixth cosmic plane. As a result of impacting these lower objective planes, the Soul, as the tip of consciousness downwards in the three uppermost subjective planes and linked with Atman as the tip of consciousness focused upwards on the highest of the seven objective planes, transforms into the “Heavenly Man”—the first four-fold Tetragrammaton.45*** Atman becomes the receptacle of the powers of the Soul. While the initial playground of the Soul is Parabrahman and Mulaprakriti, it gains a new playground by tincturing the Atman, becoming enmeshed in the spiritual Buddhi, and enflaming the intellect of Manas.  This combination of “Atma-Buddhi-Manas” is the second three-fold monadic combination but in the manifestly objective worlds on the fourth, fifth, and sixth cosmic planes.46 Because the second monadic combination of Atman, Buddhi, and Manas is a reflection of the first monadic combination of Parabrahman, Mulaprakriti, and Mahat, the terms become interchangeable when switching between explanations for a seven or a ten-fold system. Having reached the stage of Manas in its descent, the Soul, as the Swan of Time, journeys along the coils of Ananta-Sesha, or the cosmic Serpent who carries the suns and the planets along his back, through the four lower planes (or seven, eight, nine, and ten) of the objective world.****

To make this clearer, the unconditioned consciousness of the immaculate white disk of ultimate reality is the “Hansa-vahana” that uses Kalahansa, or the Swan of Time, as “its vehicle” to awaken consciousness in conventional reality.47 The Swan of Time, as the Hindu Brahma or the male-female “Archetypal man” who of androgynous necessity must drop his own eggs, creates its universe as the auric egg of Atman.48 The potent subjective force of the Swan of Time reverberates through the egg’s seven cosmic planes stirring the consciousness centers of suns and planets into “limitless objectivity” as “secondary” aspects of its cosmic power.49 Within a solar system, the Swan of Time follows the planets along Ananta-Sesha’s back as they reach the lowest plane and then coil upwards to return to their source in a dance between bird and snake along the sacred caduceus or spinal cord of the Cosmos. H.P. Blavatsky diagrammed this descent of the ray of the Swan of Time as the solid rod of the caduceus; she diagrammed the pathway of the planets from and to their source of origin as the two-headed serpent.50 The two-headed serpent is coiled in a four-fold chain link, representing the four lower objective planes that must be awakened. The Swan of Time descends on the left-hand side through those four lower objective planes stimulating the principle of each planet into activity. The Swan of Time re-ascends on the right-hand side arousing the respective principles of those planets with their corresponding lives. Reaching the summit, Kalahansa reassumes his proper place in all his winged glory. His mission is complete. As the carrier of Hansa-vahana, Kalahansa imprints the subjective three-fold nature of Parabrahman-Mulaprakriti-Mahat onto the Atman-Buddhi-Manas of the three highest objective planes, which then carries his potent force to the four lowest realms of Nature.

This entire evolutionary journey undertaken by the Soul once it emerges from the Universal Oversoul is the “Sutratma” or “Thread-Soul” of the individual cosmic experience.51 The journey begins with the Universal Oversoul and its root “point” of light in the center of the “perfect Circle.”52 This root point of light is the “re-awakening” of the universe in its seven lower objective planes.53 The journey culminates in the perfect Circle bisected with the sign of the cross. The sign of the cross symbolizes the journey of each Soul spark from the Universal Oversoul through the elemental, mineral, plant, and animal stages to acquire human individuality in conventional reality. In the Rosicrucian doctrines, the Pelican tears “open its own breast to feed its seven little ones”—this is merely symbolism for the Swan of Time splintering itself through the seven cosmic planes to supply the need of all souls with the nourishment of its self-same fundamental identity.54 As it has been shown, after all, there are “Seven Paths or Ways to the bliss of our existence, which is absolute Being, Existence, and Consciousness.”55 Alternately, they are the same Seven Paths that take us to the bliss of “Non-Existence.”56 Existence and non-existence, life and death, objective and subjective, light and dark, conventional reality and ultimate reality, Being and Be-ness—these are merely the terms for the two aspects of that great unborn cosmic atom which, considered as a whole, transcends the duality of them all and whose truly unknown nature gets lost in a unified meta-spirit somewhere beyond the Cosmos.

Notes and Sources:

* Whether Mulaprakriti technically differentiates, subdivides, or simply emanates/radiates the active Soul is open to debate. The process is spoken of differently in numerous places. For example, H.P. Blavatsky asserted that Mulaprakriti “never differentiates but only emanates or radiates its first born Mahatattva.”57 The active Soul as the central point of light is treated as the “first differentiation of the ever-unknowable PRINCIPLE.”58 In this way, abstract Space is never subdivided. On the other hand, H.P. Blavatsky suggested that “differentiation” begins in the “latent World-Thought” of the 2nd Logos as Mulaprakriti.59 Mulaprakriti, as the Mother Goddess, is “both differentiated and undifferentiated.”60 In her commentary on The Secret Doctrine, she established the existence of “subdivisions” of “unknown quantities” of the 2nd Logos.61 Mulaprakriti must be subdivided if Pradhana and Prakriti are to be considered its lower aspects. Perhaps H.P. Blavatsky’s advice in The Key to Theosophy should be heeded—“We need not quarrel over terms.”62


**In Buddhism, H.P. Blavatsky’s meta-spirit is Swabhavat or Adi-Buddha (the primordial wisdom), the one basic element that unifies Parabraman and Mulaprakriti but, in doing so, transcends both.


***The first four-fold Tetragrammaton is the “Heavenly Man” or the Kabbalistic  “Adam Kadmon.”63 Even this first four-fold Tetragrammaton is only a “secondary perfection” related to the “manifest planes” because the Soul as the 3rd Logos touches Atman and departs.64 Atman is the head of the manifest planes and only secondarily perfect. Adam Kadmon brings unity to the Universe since the touch of the Soul thrills through all his “limbs”, meaning he connects the seven objective planes with the three subjective ones—the complete Sephirothal Tree.65 As H.P. Blavatsky pointed out, the immaculate white disk, as the 1st Logos or the “Circle,” becomes Adam Kadmon on the “fourth” cosmic plane.66 This fourth cosmic plane, as a “ray” from the “Unit” of the 1st, 2nd and 3rd Logos, corresponds to Atman.67

The first four-fold Tetragrammaton is also the Jewish Jehovah, as Yod-He-Vav-He (or YHWH) in one of his three aspects. The first sephirah Kether, as the Ayin of no-thingness, emanates Hokmah as the primordial point and Binah as the womb of the primordial point. For H.P. Blavatsky, Hokmah and Binah were a “synonym of Mahat” and corresponded to Jehovah.68 These three constitute the Kabbalistic immaculate white disk, the darkness of Space, and the central point of light. This triad breathes the Great Breath of life into the seven sephirot to establish the descent from Atman through the sephirah Gevurah into the objective realms below.

There is also a second and a third four-fold Tetragrammaton; these stretch across the seven objective planes and are truly only secondary perfections. In her Collected Writings, H.P. Blavatsky wrote, “The Duad doubled makes a Tetrad and the Tetrad doubled forms a Hebdomad.”69 The compiler of her writings is uncertain as to her meaning and reflects on her statement with his own, “A Tetrad doubled would be eight or an Ogdoad, while a Hebdomad would imply seven. This may be a typographical error, unless some other meaning is implied.”70 Exactly. Some other meaning was indeed implied. The first, second, and third Tetragrammaton overlap, thereby accounting for a Hebdomad as opposed to an Ogdoad. The Tegrammaton is the Jewish example of the Greek Tectraktys system, so the four-fold combinations have to fit within ten planes, not twelve; therefore, there is an overlap. Atman is the lowest of the first Tetragrammaton but the highest of the second. Kama is the lowest of the second but the highest of the third. It is to this third Tetragrammaton that H.P. Blavatsky referred when writing, “Taken from the plane of matter, it is among other things, the lower Quaternary, the man of flesh and matter.”71 In Kabbalism, this lower Quaternary was often meant when the Tetragrammaton was explained in terms of Malkuth, the lowest of the ten sephirot.


****Thus, a simplified outline of a ten-fold system can be given: Parabrahman, Mulaprakriti, Mahat, Atman, Buddhi, Manas, Kama, Prana, Linga, Sthula. But in a seven-fold system, the arrangement is slightly different. Parabrahman equals Atman, Mulaprakriti equals spiritual Buddhi, and Mahat equals Manas. In her Collected Writings, H.P. Blavatsky established this system where Atman corresponds to Parabrahman, Buddhi to Mulaprakriti, and Manas to Mahat.72 But since Manas is dual, so is Mahat. H.P. Blavatsky alluded to this duality in her reference to Mahat as the “Higher Mind-Entity” of “Alaya-Akasa.”73 As Alaya, Mahat is spiritual Buddhi. As Akasa, Mahat is the crown of Manas. Thus, Mahat is “Buddhi-Manas.”74 In The Secret Doctrine, Mahat is often equated with its Alaya aspect of spiritual Buddhi or Mahabuddhi. For example, “UNIVERSAL SOUL is not the inert Cause of Creation or (Para) Brahma, but simply that which we call the sixth principle of intellectual Kosmos, on the manifested plane of being. It is Mahat, or Mahabuddhi, the great Soul, the vehicle of Spirit, the first primeval reflection of the formless CAUSE.”75 Please remember that Mahabuddhi is simply the shortened term for Mahat-Buddhi.76 In a seven-fold system, Mahat is interchangeably the 5th or the 6th cosmic principle.


1(SD1-14) 2(CW5-152) 3(SD1-14) 4(SD-14) 5(SD1-289) 6(SD1-14,340) 7(SD1-44) 8(SD-14) 9(SD1-8) 10(SD1-1,14) 11(SD1-1) 12(SD1-70) 13(SD2-59) 14(SD1-16) 15(SD1-17) 16(SD1-70) 17(SD1-1,70) 18(SD1-130) 19(SD1-130) 20(KY188) 21(SD1-14) 22(CW10-336) 23(CW10-336) 24(SD1-14) 25(SD1-15) 26(CW3-423) 27(CW3-423) 28(SD1-56) 29(CW10-311) 30(KY33) 31(CW4-580) 32(SD1-15) 33(SD1-16) 34(SD1-17) 35(SD1-16) 36(ML404) 37(SD1-16) 38(SD1-16) 39(SD1-17) 40(SD1-17) 41(SD1-17) 42(CW12-525) 43(SD1-130,573) 44(CW12-525) 45(CW12-525) 46(SD1-18) 47(SD1-20,80) 48(SD1-356) 49(SD1-62,356) 50(SD1-550) 51(SD1-17) 52(SD1-19) 53(SD1-19) 54(SD1-17) 55(SD1-38) 56(SD1-38) 57(CW6-143) 58(CW10-242) 59(CW10-359) 60(CW10-304) 61(SDD296) 62(KY85) 63(SD1-99,2-25) 64(SD2-582) 65(SD2-625) 66(SD10-398) 67(CW12-520) 68(CW10-355) 69(CW10-356) 70(CW10-356) 71(CW10-357) 72(CW10-304,12-630) 73(CW12-371) 74(CW10-314) 75(SD1-420) 76(CW10-324)


CW = Blavatsky, H.P. Collected Writings: Vol. 3,4,5,6,10,12

Vol. 3. Wheaton: The Theosophical Publishing House, 1968.

Vol. 4. Wheaton: The Theosophical Publishing House, 1969.

Vol. 5. Los Angeles: Philosophical Research Society, Inc., 1950.

Vol. 6. Los Angeles: Blavatsky Writings Publication Fund, 1954.

Vol. 10. Wheaton: The Theosophical Publishing House, 1974.

Vol. 12. Wheaton: The Theosophical Publishing House, 1980.


KY = Blavatsky, H.P. The Key to Theosophy. Pasadena: Theosophical University

Press, 1995.


ML = Barker, A.T., comp. The Mahatma Letters to A.P. Sinnett. Pasadena:

Theosophical University Press, 1975.


SD = Blavatsky, H.P. The Secret Doctrine. Pasadena: Theosophical University

Press, 1998.


SDD = Blavatsky, H.P. The Secret Doctrine Dialogues. Los Angeles: The

Theosophy Company, 2014.


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