Preface
This work is not offered as a biography of Helena Petrovna Blavatsky. It is not intended to be one. is the reason: the usual procedure in a biography is to show the background, growth, development, aims and purposes which enable enable an individual to reach the position that is eventually shown to the world. These factors cannot be shown in the case of H. P. Blavatsky, for the simple reason that she consistently refrained from giving them. In other words, there is a hiatus between the years following her marriage (July 7, 1849) up to the date of her coming to America to commence her work in the world (July 7, 1873). It is known, of course, that she was traveiling, and very extensively, too, during that period. In fact, an account may be given of where she went, even though it is doubtful, at times, and perhaps not consecutive. All the same, the explanation of why she did so is lacking. Obviously she had a purpose, and her quest was successful, for when she arrived at New York she was equipped in a remarkable way for the task which she accomplished. Furthermore, she was able to demonstrate some of the faculties which she had acquired. Rather than make any attempt to show the causes which led her to follow her chosen career, instead, H. P. Blavatsky is presented in a manner which is in keeping with what she accomplished. As there is no single English word to describe the status she had attained, a Tibetan term is chosen the word "Tulku". Thus, it is the purpose of this work to show that H. P. Blavatsky demon-strated certain qualifications, or attainments, which are best described by the Tibetan term. So, naturally, the term is fully described and the reason for its use is given in the Introductory chapter (consequently there is no need to describe it in the Preface). Because of the hiatus that has been mentioned, it may be truthfully remarked that it is not possible to provide a complete biography. Anyone who has attempted to follow H. P. Blavatsky's career from a biographical point of view will sooner or later come to the conclusion that the attempt to do so is not feasible. In spite of this situation, it was deemed advisable to supply a biogra-phical survey, using the material that is available. This has been provided in the first chapter. The writer realizes that he is laboring under a distinct disadvantage, in that he is not able to give any personal testimony in support of his declared object. Nor can any personal account be given of the land which is referred to in the title. Therefore, it becomes necessary to rely upon the words of others. While personal observation does give weight to the narrative, nevertheless, such testimony is not altogether conclusive when other facts are to be considered. In this instance there are the writings of H. P. Blavatsky herself to turn to, and these are utilized to the greatest extent. Hence citations are necessary, and these are copiously supplied. Yet, in this type of work it should not be a drawback; instead, it may be regarded as the most satisfactory method of achieving the purpose intended. For it may be determined by means of H. P. Blavatsky's own words whether or not the writer has achieved his objective, namely, that of placing her in a status meriting consideration as an exponent of Tulku. However, this idea is not one that can be judged hastily. It is suggested that judgment be reserved until the full testimony is evaluated, as provided by the sequence that is presented. Albeit, a definite stand is taken: that a new presentation of H. P. Blavatsky is a long needed requisite. It is especially necessary in view of the calumnies that are circulated in the public press from time to time. Alto-gether too many attacks have been made against H. P. Blavatsky, vilifying her personally. The reason for this is so obvious: besmirch the name of the person who brought the teachings of the Ancient Wisdom to the western world and people will not examine the message.
About The Book
This work is not intended to be a biography of H. P. Blavatsky. A major portion is devoted to her writings, particularly to the manner in which they are written. The predominant motif is to describe the superior spiritual status she attained before she commenced her stupendous work as a benefactor of the human race. As there is no single English word that conveys the spiritual powers she acquired, the author turns to the orient, to the land of Tibet, for a suitable term Tulku. This Tibetan term is clarified along with other little known words and a philosophical exposition is given in an illuminating manner, dealing as it does with some of the mysteries of human life which have been studied for ages in the East.
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