Zur Erinnerung an ihren 80.

Todestag

Mabel Collins * 9. September 1851 in St. Peter Port, Guernsey 31. Mrz 1927 in Gloucester

Zeichnung entnommen aus: Kim Farnell, http://www.kimfarnell.co.uk/mabel1.htm

Vorwort

Denn es ist uns eine Mahnung durch Rudolf Steiner gegeben worden, da Menschen, die Trger hoher Ziele sind, machtlos werden knnen, wenn ihre Namen nicht lebendig der Nachwelt bergeben werden. Johanna Grfin von Keyserlingk
( Zit: Koberwitz 1924, Geburtsstunde einer neuen Landwirtschaft, herausgegeben von Adalbert von Keyserlingk, Stuttgart 1974 , S. 71 ; zit. nach: I. Diet : Jules und Alice Sauerwein und der Kampf um die Anthroposophie in Frankreich , Zeist 1998, S. 3 )

Es gibt eine Aussage von Rudolf Steiner zum Schicksal von Mabel Collins, die an den Anfang dieser Untersuchungen gestellt werden soll:

Und auch das ist lehrreich, da als aus einer gewissermaen noch mehr christlichen Anschauung, sogar auf einem stark medialen Wege etwas eingefhrt werden sollte, in dem Bchelchen Licht auf den Weg von Mabel Collins , da da die Verleumdung losging. Denn das meiste, was gegen das Medium [d. i. Mabel Collins] vorgebracht wurde, durch welches Licht auf den Weg der Menschheit gegeben worden ist, ist Verleumdung.

( { Hervorhebungen durch : C.T.} ; Aus: Rudolf Steiner: Die geistigen Hintergrnde des ersten Weltkrieges, Kosmische und menschliche Geschichte ,Siebenter Band, Stuttgart , 12. Mrz 1916, Dornach, 1974, GA 174 b , S. 157)

Es sind die Schicksale Gawains, und der Seelen die sich ihm verbunden fhlen, die seine Schicksale teilen, die geprgt sind durch die Verleumdung. Und es sind die Menschen, die sich der Worte auf diese Weise bedienen, um mit Auslassungen, und das nicht Nennen der Person, diese verleumden und wenn dieses nicht hilft, versuchen sie tot zu schweigen. Mabel Collins hat dieses Schicksal ber lange Zeit ihres Lebens erlitten. Wenn man danach fragt, warum dieses geschah, und geschieht, ergibt sich als Antwort ihr Ringen und ihr Suchen nach Wahrheit und Liebe und dadurch ihr Weisen auf den Christus als Fhrer der Menschheit in alle Zukunft hinein. Es gibt keinen besseren Zeugen als Dr. Rudolf Steiner, der mit seinen Aussagen zu Mabel Collins zeigt, warum sie verleumdet wurde. Es ist daher kein Wunder, dass Mabel Collins bei vielen Menschen, auch spirituell interessierten, aktiven Menschen heute vergessen ist. Spter folgen ihr auf diesem Wege z.B. Alice Sauerwein, Lily Kolisko, Elisabeth Vreede und andere mutige Frauen. Hier soll nun eine biographische Bibliographie, ein wenn auch nur bruchstckhaftes Bild zeichnen, von den noch erkennbaren Lebenswegen die Mabel Collins gegangen ist. Es wird sich zeigen, da es eine untergrndige, kaum bisher erkannte Bedeutung Mabel Collins gibt, die sie als die Garantin der Mglichkeit des Anknpfens an die Kontinuitt des Spirituellen, fr Rudolf Steiner in der theosophischen Bewegung im Jahre 1904 ausweist. Eine nicht korrumpierbare Individualitt, war Mabel Collins. Das hielt verschiedene Menschen nicht davon ab, sie zu diskreditieren, zu verleumden, den Wert ihrer Arbeit klein zu reden, oder besser noch zu ignorieren. Dieses geschah vor allem durch H. P. Blavatsky von einem besonderen Punkt an, der deutlich macht, warum es Blavatsky war, die Mabel Collins verleumdete. Auch dieser Angriff auf die Mission Mabel Collins wird in im Verlaufe dieser Arbeit nher betrachtet werden. Dabei wird deutlich werden, welche Bedeutung den Meistern, oder besser deren Doppelgngern ab einem bestimmten Zeitpunkt zukommt, und wie Mabel Collins bestimmte Machinationen erkennt. Deshalb wird sie von Blavatsky ausgebootet und statt ihrer erhlt dann Annie Besant jede nur denkbare Frderung durch Blavatsky.

Welche Verbindung bestand zwischen Mabel Collins und Rudolf Steiner? Lawrence Edwards reported a connected social occasion: Mrs. Stewart told me once of a dinner party she had attended at which two guests had been Rudolf Steiner and Mabel Collins. Siehe: Chrispian Villeneuve, Rudolf Steiner in Britain , a documentation of his ten visits Volume I. , 1902-1921, London, 2004, p. 422 Chrispian Villeneuve schildert auf 1260 Seiten diese Aufenthalte Rudolf Steiners in Grobritannien. Das obige Zitat ist der einzige Hinweis eines Zusammentreffens von Rudolf Steiner und Mabel Collins.

Hier folgend nun ein Brief von Mabel Collins an Rudolf Steiner, der bei Villeneuve nicht erwhnt wird:

Ardat Southall England

January 24 1912

Dear Dr. Steiner I am founding an International Light on the Path Lodge in the Theosophical Society. Will you consort to be one of the seven required original members? I do not think I need to enter into explanations with you. I am asking Dr. Boucher to represent France. I am sure you will find some way of sending me an answer feeding. Very sincerely yours Mabel Collins (Siehe Anhang)

I do not think I need to enter into explanations with you.

Es wre sicher besser gewesen, wenn Mabel Collins es doch getan htte. Dann wre es nicht so leicht mglich gewesen, ihren Kontakt zu Rudolf Steiner auf eine- vom Hrensagen kolportierte Dinnerparty- Begegnung zu reduzieren. 4

Nach einer nicht vorliegenden Mitteilung, die Rudolf Steiner ber Baron Walleen als Antwort bermittelte, schrieb Mabel Collins dieses: Ardat Southall England Feb (ruary) 8 1912 Dear Dr. Steiner Baron Walleen has given me your message for which I thank you. I want to form an International Lodge or Society to support the Light on the Path teaching and when I wrote to you I wished to do this inside the Theosophical Society. I am not so sure about that now I hope you will like my new book that I have just finished, it is called When the Sun moves northward and contains the litanie of the Story of the Year and much more. It is being to translated into German. Sincerely Yours Mabel Collins (Siehe Anhang)

I am not so sure about that now- .

Diese zwei kurzen Briefe zeigen die Eigenstndigkeit von Mabel Collins innerhalb der damaligen Theosophischen Gesellschaft und ihre freie , individuelle Haltung gegenber Rudolf Steiner. Offenbar erhielt sie eine Absage von Rudolf Steiner, der zu diesem Zeitpunkt eine derartige Zusammenarbeit innerhalb der Theosophischen Gesellschaft fr sich nicht anstrebte. Die Grndung einer internationalen Loge oder Gesellschaft zu diesem Zeitpunkt erscheint als klare Stellungnahme zur herrschenden Situation (Krishnamurti als der wiedergekommene Christus [Leadbetter, Besant]). Die Toleranz und Freizgigkeit innerhalb der dann im Laufe des Frhjahres 1912 von Mabel Collins gegrndeten Loge, wurde von H. Collison in seiner Austrittserklrung (vom 28.Februar 1913) aus der Theosophischen Gesellschaft, klar hervorgehoben und gelobt. (Siehe: Mitteilungen, Scholl a.a.O.: Harry Collison war ebenfalls Mitglied der Light on the Path Loge in der Theosophischen Gesellschaft).

Dabei wurde durch die bersetzung von Mathilde Scholl, aus Mabel Collins : der Vorsitzende der Loge. Diese Kleinigkeit zeigt, wodurch Mabel Collins immer wieder zum Verschwinden gebracht wurde. D.N. Dunlop, der Sekretr und Vizeprsident der im Laufe des Frhjahrs von Mabel Collins gegrndeten Light on the Path- Loge wurde, wie ein Brief vom 9.Juli 1912 an Harry Collison zeigt, wurde spter zur Schlsselfigur fr das Wirken Rudolf Steiners in Grobritannien. Die Bedeutung von Mabel Collins in diesem Zusammenhang wird auch von Villeneuve nicht erkannt. Auch in der sehr detaillierten und sorgfltig recherchierten Biographie von Thomas Meyer fehlt ein Hinweis auf die Bedeutung von Mabel Collins in der Light on the Path Loge. Stattdessen schreibt er: Im Jahre 1912 forderte Dunlop Alfons Baron Walleen, einen langjhrigen Schler Rudolf Steiners, dazu auf, in der von ihm prsidierten Light-On-The-Path-Loge Vortrge ber Steiners Christus-Auffassung zu halten zu einem Zeitpunkt, in dem der von Dunlop abgelehnte Krishnamurti-Humbug seinem Hhepunkt zusteuerte.

Quelle: http://biographien.kulturimpuls.org/detail.php?&id=414

Zwei Vortrge am 2. und 9. Dezember 1912, wurden also zweieinhalb Wochen vor dem Ausschluss der deutschen Sektion gehalten. Hier ist eine Abschrift von Baron Walleens Brief an Marie v. Sivers ber den Vorlauf zu diesen beiden Vortrgen:

Verehrtes liebes Fraulein(sic) v. Sivers ...Wedgewood habe ich getroffen. Er war ausserordentlich liebenswrdig, hat (mir, sic) zum Privatbesuch und Teilnahme an "Comasonry" eingeladen Er hat der Loge von Mabel Collins erlaubt mich an ihrer Versammlung in "Headquarters" sprechen zu lassen, vorausgesetzt, das die Loge die ganze Verantwortlichkeit auf sich nimmt !Welch grausige Verantwortlichkeit! Meine fromme theosophische Seele scheint vom Geschwtz in ein brllendes Getier verwandelt. "Oander is a Mensch usw."Ich war Samstag und Sonntag in Ilkeston und Nottingham wo man meine Mitteilungen mit grosser Sympathie empfangen hat. Mich bestens empfehlend Ihr in Bewunderung ergebener C. Walleen

(Siehe Anhang)

Bei Villeneuve (S. 389) findet sich hier eine genauere und zutreffendere Beschreibung der Verhltnisse. Er berichtet dass weitere Vortrge von Walleen: Were given to the Theosophical Societys also recently formed Light on the Path Lodge, whos President was Mabel Collins, and Secretary D.N.Dunlop. These were announced in The Vahan (which now dropped altogether its circumflex accent).

Bei den beiden Vortrgen, die Baron Walleen in der Light on the Path-Loge hielt: ... It was Dunlop who acted as chairman. He introduced the first lecture as follows:

This meeting, as probably most of you know, is held under the auspieces of the Light on the Path Lodge of the Theosophical Society in England and Wales. It is customary for the President of a Lodge to take the chair, but our President (d. i. Mabel Collins) has asked me to take her (dieser Prsident ist also weiblich!) place, as Vice-President of the Lodge, and as she (Mabel Collins) is already so distinguished in other directions, I suppose she does not object to my shining on the platform.

Also Mabel Collins bernimmt die Verantwortung, berlsst dann aber D.N. Dunlop den Vorsitz bei den Veranstaltungen. War sie denn nicht anwesend? Dieses .. fade away bei der Bescheibung des Wirkens erscheint symptomatisch fr Mabel Collins. Auch eingestreute Hinweise der Bedeutung von Mabel Collins als P.S. ,als Nachsatz, oder beilufige Anmerkung sind signifikant. Warum hat Dunlop diese Aufgabe bernommen? Mabel Collins war im Jahre 1912 im 62. Lebensjahr (Geb.: 9.9.1851). Dunlop war zu diesem Zeitpunkt (Geb.: 28.12.1868) kurz vor seinem 44. Geburtstag. War es nur der Altersunterschied, der dazu fhrte, dass Mabel Collins D.N. Dunlop darum bat, die Veranstaltungen zu fhren? Diese und viele andere Fragen bleiben offen in dieser Betrachtung.

Vielleicht kann die hier vorgelegte Arbeit ein Mosaikstck fr Aufklrung der komplexen Geschichte des Verhltnisses von Theosophischer Gesellschaft und der Geisteswissenschaft Rudolf Steiners sein.

Diese Arbeit ist als ein Steinbruch gemeint. Jeder kann hier arbeiten und vorhandene Steine abtransportieren und in seine Bauwerke einbauen.

Herkunft und Kindheit Mabel Collins

Auf der Insel Guernsey wurde Mabel Collins am 9. September 1851 im grten Ort Stankt Peters Port geboren. Sie war die einzige Tochter des damals viel gelesenen und hochgeachteten Schriftstellers Mortimer Collins. Die ersten fnf Jahre ihres Lebens verbrachte Mabel auf Guernsey, bis die Familie nach Berkshire zog, nach Knowl Hill, wo sie zwanzigjhrig Kenningale Robert Cook heiratete. Guernsey ist die grte der etlichen Kanal-Inseln, die durch die Wirkung des Golfstromes mit klimatisch besonders begnstigter Lage gesegnet, eine fast mediterrane Flora auszeichnen.

Alte Ansicht von Saint Peter Port mit Hafen Insel Guernsey

Schiff luft in den Hafen von Saint Peter Port, Guernsey, ein

.But my biography of Mabel Collins, Mystical Vampire, causes me the most happy moments. That stemmed from a conversation with a friend where I was musing about this woman who kept popping up in my reading and no one knew anything about. Within a few days I got email from three continents expressing delight that I was writing her biography. So I thought I must be. I've grown to adore Mabel. It's been a struggle pulling this together but I see it as my best achievement so far. But it isn't astrological so
Kim Farnell ber Mabel Collins in einem Interview mit Garry Phillipson , 2006 in: http://www.skyscript.co.uk

Es ist relativ leicht, sich einen berblick ber Vieles zu verschaffen, was von Mabel Collins verffentlicht wurde. Erstaunlich ist aber ihre relative Unbekanntheit und noch erstaunlicher ist es, dass es nur mglich war, das bekannte Foto von Oktober 1911 (mit Signatur: Mabel Collins), welches z.B. im Frontispiz von Wenn die Sonne nordwrts geht abgedruckt ist, zu finden und diese Zeichnung und sonst nichts! Mabel Collins ist ein Mensch, der leider allzusehr in Vergessenheit geraten ist. Diese Zeilen sollen helfen, die Erinnerung an Mabel Collins zu strken. Sie war mutig, wurde zu Unrecht beschuldigt zu lgen ( Blavatsky ), war Schriftstellerin, Kmpferin gegen Impfungen und Vivisektion. Sie trat fr die Rechte der Frauen ein und hatte klare Vorstellungen vom Verhltnis von Geist und Materie. In jungen Jahren bettigte sie sich als Medium, wies spter darauf hin, dass es gefhrlich sein knne, sich dem Spirituellen auf diese Weise zu nhern. Mabel Collins hat in ihrem Leben mit den unterschiedlichsten Menschen zu tun gehabt. Ihr Werk ist recht umfangreich, ungefhr 45 Bcher und viele noch nicht vollstndig zusammengestellte Artikel. Vieles lsst sich nur schwer recherchieren. Die von ihr verfassten okkulten Schriften sind z.T. automatisch geschrieben, durch Inspiration erfasst und /oder von ihr bearbeitet. Dabei stellt sie immer wieder klar, auf welche Weise sie die unterschiedlichsten Beschreibungen zu Papiergebracht hat. Da gibt es zum einen die ganz normalen Romane und Novellen. Dann gibt es die gemischten Schriften, in denen sie die intuitiven, inspirierten Texte kommentiert; und es gibt die Texte automatisch geschrieben, oder die durch meditatives Bemhen erlangten Texte. Am ffentlichen Leben hat sie als Schriftstellerin und spter auch Politikerin intensiv teilgenommen. Leider sind die wenigen authentischen Beschreibungen ihrer Lebensverhltnisse auerordentlich sprlich. Viele Aussagen sind wie diese:

She was an early member of the London Lodge of the Theosophical Society, which she joined in 1884. In the same year, she wrote The Idyll of the White Lotus, followed by Light on the Path, subtitled "A Treatise written for the personal use of those who are ignorant of the Eastern Wisdom, and who desire to enter within its influence. Written down by M. C., Fellow of The Theosophical Society."

Eintritt in das ffentliche Leben als Mrs. Kenningale Cook

Hochzeit von Mabel Collins (Minnie Cook) am 3. Aug. 1871 in Berkshire, England und Kenningale Robert COOK ( Sohn von Rob. Kenningale COOK & Ellen NIELD), geboren 1845. Im folgenden Jahr 1872 erscheint die erste Verffentlichung von Mabel Collins. Sie ist 21 Jahre alt und schreibt innerhalb der nchsten zehn Jahre fnf Bcher. 1881 tritt sie in die Theosophische Gesellschaft ein.

Die Trauungskirche von Mabel Collins in St. Peters in Knowl Hill, Hurley in Berkshire

Heute wird die Kirche durch eine groe Strae vom Ort getrennt. 10

Die Jugend und die Zeit vor und nach der Hochzeit von Mabel Collins wird ausfhrlich bei Kim Farnell beschrieben. Hier wird auf eine Beschreibung dieser Zeit verzichtet, da die Arbeit eine biographische Bibliographie darstellen soll.

Alte Karte von Berkshire; Knowl Hill liegt im grnen Bereich (Easter Wokingham), sdwestlich liegt Reading, sdstlich liegt Windsor, Maidenhead liegt ca. 3 Meilen stlich.

11

Bibliographie von Mabel Collins

(mit biographischen und sonstigen Anmerkungen versehen)

Die ersten Verffentlichungen von Mrs. Minnie (mit dem Namen Mabel Cook)

1. 1872 Princess Clarice: A Story of 1871 (1872) 2. 1875 The Blacksmith and Scholar (1875) 3. 1877 An Innocent Sinner (1877). A psychological romance. London, 1877.
Format: Book 3 v.; 8vo.

Jablochkoff Candles on the Victoria Embankment, December 1878.

Zeitgenssische Abbildung zur Illustration der Londoner Verhltnisse in den spten 1870er Jahren.

12

4. 1879 Our Bohemia [Tales.] London, 1879. Format: Book 3 v.; 8vo. 5. In this World,
Pagination: 2 v.; 8vo In the World In this world. A novel. London, 1879. Format: Book

6. 1881 Too Red a Dawn (1881) London, Book Pagination: 3 v. 8vo

1881 trat sie der London Lodge und damit der Theosophischen Gesellschaft bei und 1884 traf sie erstmals mit Helena Blavatsky zusammen. Als Blavatsky am 1. (2.?) Mai 1887 nach London bersiedelte, stellte Collins ihr Haus in Upper Norwood (heute zu London Borough of Croydon), Maycot genannt, als Wohnung bis Oktober 1887 zur Verfgung. Auch war sie im Mai (Juli?) 1887 eine der Grnderinnen der Blavatsky Lodge und untersttzte Blavatsky bei der Herausgabe ihres Werkes Die Geheimlehre. Mit Grndung der Zeitschrift Lucifer, dessen erste Ausgabe am 15. September 1887 erschien, wurde sie zur stellvertretenden Herausgeberin ernannt, auch verffentlichte sie in der Zeitschrift eine Reihe von eigenen Artikeln. Zitiert aus Wikipedia: http://de.wikipedia.org/wiki/Mabel_Collins

7. 1882 Cobwebs (1882) [Tales.]: London, 1882. Format: Book Pagination: 3 v.; 8vo. 8. 1883 The story of Helena Modjeska, (Madame Chlapowska) / by Mabel
Collins London: W. H. Allen, 1883. 296 p.

The story of Helena Modjeska, (Madame Chlapowska) 1885

9. In the Flower of her Youth (1883) n the flower of her youth. A novel. London, 3
v.; 8vo.

10. 1884 Viola Fanshawe (1884) A novel. London. Book Pagination: 2 v.; 8vo.

13

Einige berlegungen zur Herausgabe von Das Idyll von der weien Lotosblume. [The Idyll of the White Lotus] im Jahre 1884

Welche Bedeutung hat Reinkarnation und Karma fr den Menschen?

Es ist zu mindestens bedenkenswert, da die dritte nachatlantische Kulturepoche(sie wird auch als gyptische Kulturepoche bezeichnet) als Spiegelung unserer heutigen fnften nachatlantischen Kulturepoche zu betrachten ist: Die Lehre der Wiederverkrperung ist uns immer vertrauter geworden. Indem wir das berlegen, knnen wir fragen: Ja diese Seelen, die heute in uns wohnen, waren schon oft da; ist es nicht mglich, da sie auch schon einmal im alten gypterlande da waren, zur Zeit der gyptischen Kulturepoche, da dieselben Seelen in uns sind , die damals aufgeschaut haben zu den gigantischen Pyramiden und den rtselhaften Sphingen im alten gypten? Diese Frage ist zu bejahen. Aus: Rudolf Steiner, gyptische Mythen und Mysterien, Leipzig, 2. September 1908, S. 12,f., GA 106, 4. Aufl., Dornach ,1978

Kleopatras Nadel in London 14

Eine der 2 Sphinxen am Victorias Embankment, Kleopatras Nadel Die Verffentlichungen bis dahin, haben einen vllig anderen Duktus, als das nun folgende Buch. Mit diesem Buch beginnt Mabel Collins, auch in okkulten Kreisen Aufmerksamkeit zu erregen. Die Auseinandersetzungen mit den Inhalten dieses Buches werden Mabel Collins die nchsten 40 Jahre immer wieder beschftigen.

11.

1884 The Idyll of the White Lotus. By M. C., Fellow of the

Theosophical Society [i.e. Mabel Collins.] 1884. London, Idyll of The White Lotus Adyar, Madras, India: Theosophical Publishing House, 1885. Das Idyll von der weien Lotosblume. [The Idyll of the White Lotus. in: Sphinx 1894 19 101 Jul. 49 Das Idyll von der weien Lotosblume. [The Idyll of the White Lotus. in: Sphinx, 1894 19 102 Aug. 136 Das Idyll von der weien Lotosblume. [The Idyll of the White Lotus. in: Sphinx 1894 19 103 Sep. 179 15

Das Idyll von der weien Lotosblume. [The Idyll of the White Lotus. in: Sphinx 1894 19 104 Oct. 265 Sphinx Monatsschrift fr die geschichtliche und experimentale Begrndung der bersinnlichen Weltanschauung auf monistischer Grundlage. Herausgeben von Hbbe - Schleiden, Dr. J. U. Sphinx [Monthly magazine for the historical and experimental establishment of a transcendental world-view on a monthly basis.]Published by Hbbe -Schleiden, Dr. of Law. The Idyll of the white lotus / 1896. The Idyll of the White Lotus Together with an Epitome of Theosophical teachings & Esoteric Theosophy ( Occult Series ) By William P. Judge John W. Lovell , N. Y .1890 The Theosophical Publishing Society, London, 1896 The idyll of the white lotus / by M. C., Fellow of the Theosophical Society [i.e. M. Collins]. London, 1896. Book Pagination: 8vo. The idyll of the white lotus, New York, The Metaphysical publishing Company, 1900, 131 p. The Idyll of the White Lotus Theosophical Publishing Co. House New York, 1907. 131 p. The Idyll of the white Lotus London. Theosophical Publishing Society. 1910 Die Lotusknigin. Autorisierte bersetzung. Herausgegeben von E. A. Kernwart Leipzig, Theosophisches Verlagshaus, o. J. (um 1910) L' Idylle du Lotus Blanc Paris Publications Theosophiques 1911, Traduit de l' Anglais par Alice Sauerwein. in-12, broch ; 197 pp. et (2) ff. de rclame pour la Socit Thosophique, couverture kaki illustre. Mabel Collins est l'auteur de "La lumire sur le sentier", clbre ouvrage de thosophie, publi juste avnat celui-ci. The Idyll of the White Lotus. By M. C., Fellow of the Theosophical Society [i.e. Mabel Collins. 1919 Idyll of the White Lotus: a story of the tragedy of the Soul New York: Macoy Publishing and Masonic Supply Co. 1919 De idylle van den witten lotus Amsterdam Theosofische vereenigingsuitgeversmij 1933 The idyll of the white lotus / 1933 The idyll of the white lotus. Italian: L idillio del loto bianco, Published/Created: Milano, Fratelli Bocca, 1944. Description: 163 p., 2 l. 16 mo gr. (pp. 163 + (5)). Broch. edit. ill. esemplare della collana "Occulti, n. 6". 16

The idyll of the white lotus, 1950. The idyll of the white lotus / with explanation by Swami T. Subba Row 1952 Idyll of the White Lotus Pyramid Wheaton, Illinois: Theosophical Pub. House 1974 De idylle van de Witte Lotus, Deventer: Ankh-Hermes, cop. 1990 The Idyll of the White Lotus National Book Network 1990. An ancient Egyptian is initiated into the priesthood. Adapted into a play ("Sensa: a mystery play in three acts") by the author and Maud Hoffman. The story of Sensa: an interpretation of The idyll of the white lotus / by Mabel Collins; a threefold narrative. 1. A story of black magic in ancient Egypt. 2. The initiations of an Egyptian heirophant. 3. The tragedy and apotheosis of the human soul New York: J. W. Lovelle, [1913] 95 p. The story of Sensa, an interpretation of The idyll of the white lotus, by Mabel Collins; a threefold narrative Hollywood, Los Angeles, Theosophical Publishing House, 1920.95 p.

Handschrift von Mabel Collins: Idyll of White Lotus

Zit. nach: http://www.blavatsky.net/portuguese/informativo/inf-HPB5.htm

17

Normale Handschrift von Mabel Collins

Zit. nach: http://www.blavatsky.net/portuguese/informativo/inf-HPB5.htm

Heiliger See in der Tempelstadt von Karnak, 18.Dynastie , um 1450 v.Chr.

18

Lotusskulptur der Hatschepsut

Kleopatras Nadel in London

19

Standfigur der Hatschepsut, Kairo; CG 594= JE 11249, Granit, Hhe 177 cm, Breite 63 cm, Tiefe 54 cm, aus Karnak, Neues Reich, 18. Dynastie, um 1465 v. Chr. Aus: Katalog: Nefret - die schne Die Frau im alten gypten, Haus der Kunst Mnchen 15.12. 1984- 10.2.1986 Verlag Philipp von Zabern Mainz, 1984, Katalogbild 30, S. 72. Hatschepsut war eine altgyptische Pharaonin der 18. Dynastie (Neues Reich). Sie regierte etwa von 1479 bis 1458 v. Chr. (Helck: 1467 - 1445, Krauss: 1479 - 1458 v. Chr.). Wenn man bedenkt, da Hatschepsut (welche nur durch die Tuschung ein Mann zu sein, Pharao wurde) die einzige Frau, mit der Ehre Pharao sein zu drfen, war und diese aus diesem Grund heimtckisch ermordet und in 100 Teile zerschnitten worden sein soll (ihre Leiche wurde nie gefunden, auch nicht im Tal der Knige), so kann man sich leicht vorstellen, wie grausam die Menschen auch zu der damaligen Zeit schon gewesen sein mssen.

Wenn nun

die moderne Wissenschaft eine Mumie prsentiert, die sie als den Leichnam Hatschepsut identifiziert hat, bleibt die Frage, welche Bedeutung die Bezeichnung des heimtckischen Mordes und das Zerschneiden in 100 Teile in diesem Zusammenhang hat. Ein Wahrbild fr die Behandlung des Gedenkens an diese Frau, bis ins 3.Jahrtausend nach Chr. ist diese Beschreibung allemal.

20

Die heilige Barke des Amun - Re aus der Roten Kapelle der Hapschetsut. Dieses Relief zeigt das lteste Abbild des Opet-Festes, welches wichtige Hinweise zum formalen Ablauf des Prozessionsgeschehens in der Regierungszeit der Hapschetsut liefert.

Knigin Hapschetsut 18. Dynastie, um 1470 v.Chr., Theben- West, Deir-el Bahari, Totentempel der Hapschetsut, Kalkstein bemalt, Hhe 61 cm, Kairo, gyptisches Museum. Aus: Kunst und Architektur: gypten, Matthias Seidel und Regine Schulz Hrsg., Kln,2001, S.112 f. 21

Relief im Totentempel der Hatschepsut

22

Legendre Pharaonin: Mumie identifiziert

Viele Reliefs und Bildnisse der mchtigen Herrscherin wurden in spteren Zeiten zerstrt. Mglicherweise weil die mnnlichen Pharaonen keine weibliche Vorgngerin akzeptieren konnten, die auch noch erfolgreich war. Quelle: dpa

Eines der groen Rtsel der Alt-gypten-Forschung scheint gelst: gyptische Archologen haben nach einjhrigen Forschungsarbeiten die Mumie der legendren Knigin Hatschepsut identifiziert. Die Identitt des lange Zeit unbeachtet gebliebenen, mumifizierten Frauenleichnams aus dem Tal der Knige sei durch DNA-Analysen und computertomografische Tests zweifelsfrei erwiesen, sagte gyptens Kulturminister Faruk Hosni am Mittwoch auf einer Pressekonferenz im gyptischen Museum in Kairo. Hatschepsut, die einzige weibliche Herrscherin im alten gypten bis zu den Ptolemern mit Kleopatra ab 200 vor Christus, hat nach dem Tod ihres Gatten und Halbbruders, des Pharaos Tutmosis II., zwischen 1502 und 1482 vor Christus regiert. Als Sensation gefeiert In Kairo wurde die Identifizierung der Mumie als "archologische Sensation" gefeiert. Die Mumie der Hatschepsut war - wie man nunmehr wei - bereits 1903 bei Grabungen im Tal der Knige gefunden, aber nicht erkannt worden. Der britische Archologe Howard Carter war in einer weniger bedeutend erscheinenden Grabkammer auf zwei Mumien gestoen. Eine davon, die der Krankenpflegerin von Hatschepsut, Sittre-In, lie er ins gyptische Museum bringen, die zweite lie er zurck. 23

Neue Methoden Neu aufgerollt wurde der Fall der Pharaonin, als ein Team von Archologen unter Leitung des Chefs der gyptischen Altertmer-Verwaltung, Zahi Hawas, im Vorjahr damit begann, die Bestnde des Museums zu durchforsten und erstmals mit modernen Labormethoden wie DNAund CT-Analysen zu untersuchen. Hawas hoffte zunchst, dass sich unter den drei bislang unidentifizierten Frauen-Mumien im Museumslager die der legendren Hatschepsut befinden wrde. Doch das Ergebnis fiel negativ aus. Nur ein Zahn in der Holzkiste Hawas erinnerte sich nun an die von Carter zurckgelassene Frauenmumie aus der Kammer der Sitre-In und lie diese nach Kairo bringen. Von Hatschepsut selbst hatte man bis dahin einen Zahn, der in einer Holzkiste aus ihrem prchtigen Totentempel lag, und Organe, die in Krgen waren, die als Grabbeigaben gedient hatten. Nun ging es nur mehr noch darum, das Puzzle zusammenzusetzen. Die Lcke schloss sich Und es fgte sich zusammen. Die DNA-Analysen des Gewebes der Mumie aus dem Krankenpflegerinnen-Grab ergab, dass die Tote mit Hatschepsuts Vater Tutmoses I., ihrem Halbbruder Tutmosis II. und ihrem Halb-Neffen Tutmosis III. verwandt gewesen sein musste. Und die Computer-Tomographie ergab zweifelsfrei, dass der Zahn aus Hatschepsuts Holzkiste genau in die Zahnlcke der Mumie passte. Groreich in der Bltezeit Hatschepsut, die zur Zeit der 18. Dynastie im Neuen Reich regierte, bernahm die Macht im pharaonischen gypten zunchst nur als Regentin. Als ihr Gatte und Halbbruder Tutmosis II. starb, war dessen Sohn, der aus einer Verbindung mit einer Nebenfrau stammte, noch ein Kind. Hatschepsut nahm aber bald alle Attribute eines Pharaos an und herrschte ber ein Groreich, dessen Bltezeit sie aktiv mitgestaltet hat. Aus der Geschichte getilgt Nach ihrem Tod wurden Kartuschen und Reliefs und Statuen mit ihrem Namen und ihrer Gestalt zerstrt. Forscher sahen als Hauptverdchtiger lange Zeit Tutmosis III., da seine Stiefmutter ihn um den Thron gebracht hatte. Jedoch wurden die Zerstrungen auf eine jngere Zeit datiert. Da ein persnlicher Feind eine Zerstrung jedoch so bald wie mglich veranlasst htte, wird vermutet, dass ein spterer Nachfolger nicht akzeptieren konnte, dass eine Frau geherrscht und auch Groes vollbracht hatte. In der offiziellen gyptischen Geschichtsschreibung sollte mglicherweise die Kontinuitt der mnnlichen Erbfolge und damit auch der mnnlichen Pharaonen erhalten bleiben.

24

Natrlicher Tod Die Identifizierung ihrer Mumie beweist schlielich nun auch eindeutig, dass Hatschepsuts Herrschaft mit ihrem natrlichen Tod - Krebs oder Diabetes - endete. Immer wieder hatte es Spekulationen gegeben, die Pharaonin wre von ihrem Neffen - und Stiefsohn - Tutmosis III. oder Neidern am Hof ermordet worden. Die wissenschaftliche Forschung hatte aber schon bisher dazu geneigt, diese Annahmen als unbegrndet anzusehen. Vorsicht angemahnt Der Direktor des gyptischen Museums mahnte dennoch zur Vorsicht bei der Aussage, dass der Nachweis der Identitt wissenschaftlich wirklich gelungen sei. "Wir haben vor wenigen Tagen erst in Fachkreisen gerade ber diese Fragen gesprochen und festgestellt, dass die DNAProben, die lter als 50 Jahre sind, mit allergrter Skepsis betrachtet werden mssen und die Ergebnisse nicht als gesicherte Unterlagen fr historische Schlsse gelten", sagte er und fgte hinzu: "Das ist in solchen Fllen sehr problematisch." Er kenne die jetzigen Nachrichten noch nicht im Detail. Wissenschaftler seien aber verpflichtet, "solche Dinge mit uerster Zurckhaltung zu prfen und an die ffentlichkeit zu gehen, wenn alle Proben positiv verlaufen sind".

Aus: http://onnachrichten.t-online.de/c/11/52/53/64/11525364.html

25

Die Identifizierung wird in gypten bereits als Sensation gefeiert und stt auf groes Interesse. Quelle: dpa

Ziemlich alt: Hatschepsut regierte gypten vor 3500 Jahren.

Quelle: dpa

Hegel, Mabel Collins und Rudolf Steiner Die 12. Verffentlichung ist das bekannteste Buch von Mabel Collins
Zu erkennen, welcher Zusammenhang zwischen Mabel Collins Licht auf den Weg und dem Denken Hegels sich ergibt, ist von grsster Bedeutung fr die gegenwrtige Weltlage. Der Missbrauch der Hegelschen Dialektik durch einflussreiche Kreise , die die Weltpolitik bestimmen, ist ein Zerrbild der Wegweiser, die sich in dem Bchlein: Licht auf den Weg befinden. Bei der Erfassung dieser Zusammenhnge befinden sich die meisten Menschen, heute wie auch frher, im Tiefschlaf.

12. Light on the Path and Karma with notes and comments by the author. Boston,
Occult publishing company 1884, 1 p. l., 68, [3]-21 p. 26

Light on the Path. A treatise written for the personal use of those who are ignorant of the East 1885 Light on the Path. A treatise written for the personal use of those who are ignorant of the East JINARJADSA, Kuruppumullag 1885 Light on the Path. A treatise written for the personal use of those who are ignorant of the East 1886 Light on the Path. A treatise written for the personal use of those who are ignorant of the East 1888 Light on the path ... Edition: New ed., with notes by the author. London, 1895 Comments on Light on the Path. [A commentary, expanding the text of the original.] (By M. C 1895 Light on the path. Karma. Green leaves. A treatise, etc. London, 1896. Book 8vo. Licht auf den Weg, 3. vernderte Auflage, Leipzig, 1898

Rudolf Steiner und Licht auf den Weg

Rudolf Steiner schrieb eine zweiteilige Exegese zu Licht auf den Weg. Den ersten Teil verfasste er zu Weihnachten 1903 den zweiten Teil im Sommer 1904. Er wollte: eine Fortsetzung in allernchster Zeit erscheinen lassen, diese ist aber dann nicht erfolgt. Eine seiner ersten gegebenen Meditationen war in Zusammenhang mit Licht auf den weg.(Siehe: GA 245; 5. Auflage, Dornach, 1979, S. 136, ff.; S.146.; 172,f.; zu den Ausfhrungen des zweiten Teiles der Exegese siehe auch: Aus der Akasha-Chronik ,GA. 11, Dornach 1973)

Die Tatsache, da Rudolf Steiner in seiner Esoterischen Schule direkt an Mabel Collins: Licht auf den Weg anschliet, wird gewhnlich bersehen. Aus den Inhalten der esoterischen Stunden zeigt, (GA 266/I) dieses Anknpfen sehr deutlich (Siehe: Berlin 8. Februar 1904; Erster Vortrag, S.24 f.; 15. Februar 1904,S. 34, ff.; 14. Mrz 1904, S.48, ff. ).

Dass auf diese Schrift von Mabel Collins immer wieder von Rudolf Steiner hingewiesen, aus ihr zitiert und das sie von ihm verschiedentlich erlutert wurde, spricht fr sich.

27

Rudolf Steiner ber Licht auf den Weg:

So wie man mit dem Ohr wahrnimmt und mit dem Kehlkopfe hervorbringt, nimmt man die Wrme der Welt auf im Herzen und strmt sie wieder aus durch den Schleimkrper (Hypophyse) im Gehirn. Ist diese Fhigkeit erworben, dann ist das Herz zu dem Organ geworden, wozu es eigentlich werden soll. Darauf beziehen sich die Worte in Licht auf den Weg: Eh vor den Meistern stehen kann die Seele, mu ihres Herzens Blut die Fe netzen. Dann strmt unser Herzblut aus, wie jetzt unsere Worte die Welt berfluten. Spter wird die Seelenwrme den Menschen berfluten.

Berlin ,30. September 1905(Grundelemente der Esoterik, Dornach 1976, GA 93 a , S. 48.)

Ein Satz, wie der aus Licht auf den Weg: Bevor das Auge sehen kann, mu es der Trnen sich entwhnen, gilt fr alle Zeiten und an allen Orten. Wenn man einen solchen Satz in sich leben lt, dann lebt in uns etwas, das jenseits von Raum und Zeit liegt. Das ist ein Mittel, eine Kraft, die devachanische Sinne nach und nach in der Seele erwachen zu lassen und die Sinne zu erwecken fr das Ewige in der Welt.

Berlin , 6. Oktober 1905(Grundelemente der Esoterik, Dornach 1976, GA 93 a , S.81 f.).

Wenn man durch geeignete Schriften, wie Licht auf den Weg, oder das JohannesEvangelium, den Astralleib geneigt macht, hohe Ingredienzien aufzunehmen und dann die Meister zu verstehen, so wirkt man damit zugunsten der Entwickelung zum hheren Selbst.

Berlin ,18. Oktober 1905(Grundelemente der Esoterik, Dornach 1976, GA 93 a , S.151.

28

Eine Aussage zu Mabel Collins und Rudolf Steiner

George Adams, M. A., Clent, England: Bezeichnend ist, da in seinen frhen Wiener Jahren zu seinem nchsten Freundeskreis Menschen wie Friedrich Eckstein und Marie Lang gehrten, welche ihr ganzes Leben hindurch die innere Beziehung zum englischen Geistesleben pflegten. Schon damals in Wien wurde veranlagt, da Rudolf Steiner fast zwei Jahrzehnte spter- zur grten berraschung seines Berliner Umkreises seine Arbeit mit einer Geistesstrmung verband, welche bei allem orientalischem Einschlag ihr Geprge dennoch aus der Seelenstimmung der englisch sprechenden Menschheit erhielt: der Theosophical Society. Gerade von den englischen Angehrigen dieser Richtung schreibt er in seinem Lebensgang , da er bei ihnen, obwohl er selber nie in deren Stil htte wirken knnen, ein geistige Zentrum gefunden an das man wrdig anknpfen konnte, wenn man die Verbreitung der Geist- Erkenntnis im tiefsten Sinne ernst nahm. Im Jahre 1913 erzhlte er in einem autobiographischen Vortrag, da er bereits in den 80er Jahren in Wien zu den allerersten gehrte, welche das berhmt gewordene, von der englischen Theosophin Mabel Collins niedergeschriebene Bchlein Licht auf den Weg erwarben, und da er es damals auch anderen Menschen vermittelt habe. (Aus: Wir erlebten Rudolf Steiner, Erinnerungen seiner Schler, Hrsg. M. J. Krck von Poturzyn, 3. verb. Auflage, Stuttgart 1967, S.9 f.)

29

Diese Punkte beziehen sich wahrscheinlich auf den Vortrag vom 14. Mrz 1904 (Siehe GA 266/I. S. 52, f.; und S. 56)

30

Light on the Path --Occ Rev y 1911 v14 August p102 Licht Auf dem Weg. Eine Schrift derer, welche, unbekannt mit des Morgenlandes Weisheit, unter deren Einflu zu treten begehren. 5. vernderte Aufl. mit Anmerkungen und Erluterungen Leipzig, Th. Grieben"s Verlag (L. Fernau ), 1921 Light on the Path and Karma Theosophical Press 1923 . . . [i.e. Mabel Collins, afterwards SVET K., M. 1925 Licht auf dem Weg. Eine Mystik der inneren Tat. Fr alle, die ihre Leuchte suchen, niedergeschrieben. 9. deutsche Ausgabe Leipzig: A. M. O. 1934 Light on the Path & Through the Gates of Gold Pasadena, California Theosophical University Press 1949

31

 DER PFAD Gemlde von Reginal Machell Light on the path. Spanish. Luz en el sendero; preceptos y explicaciones seguido de Nuestro glorioso futuro, Mxico, Ediciones "Horizontes," 1942. 85 p. 1 illus. Light on the path, a treatise written for the personal use of those who are ignorant of the eastern wisdom, and who desire to enter within its influence, written down by M. C., with notes by the author. Covins, Calif., Theosophical university press, 1944. 2 p. l., 96 p. 16 cm. Light on the path; a treatise written for the personal use of those who are ignorant of the Eastern wisdom and who desire to enter within its influence, written down by M. C. with notes by the author. Covina, Calif., Theosophical University Press [1949] 92 p. Luz en el sendero. Preceptos y explicaciones seguido de nuestro glorioso futuro por... Traduccion de A.P.G Mexico, Editorial Orion, 1954 Licht auf den Pfad und Karma. Adyar-Verlag. 1955. Licht auf den Pfad und Karma. AdyarVerlag. 1955..

32

La lumire sur le sentier: trait crit l' intention de ceux qui ne connaissent pas la Sagesse orientale et dsirent en recevoir l' influence 8e d. augm. de notes , commentaires et karma. Paris: Adyar, 1958. 159 p. Light on the Path, Through the Gates of Gold Pasadena Theosophical University Press 1971 La luce sul sentiero A cura di Y. Ramacharaka. Roma, 1972, Ed. Napoleone Collo. I Misteri dello Spirito,20. 13x21, pp.135, br Light on the Path - A Treatise, etc. And an Essay on Karma. Theosophical Publ. House, 1972 [With Comments by the author.] Light On The Path: A Treatise Written For The Personal Use Of Those Who Are Ignorant Of The Eastern Wisdom, Who Desire To Enter Within Its Influence Theosophy Company, Los Angeles: 1975 LIGHT ON THE PATH: A TREATISE WRITTEN FOR THE PERSONAL USE OF THOSE WHO ARE IGNORANT OF THE EASTERN WISDOM, AND WHO DESIRE TO ENTER WITHIN ITS INFLUENCE. BOUND WITH - THROUGH THE GATES OF GOLD: A FRAGMENT OF THOUGHT. Theosophical University Press, Pasadena, California, 1976.92 pp + 114 pp. "Since its first publication in 1885, 'Light on the Path' has become a theosophical classic. Written down by M. C., its series of Occult Rules center on the ancient yet ever modern theme of self-knowledge and self-mastery. The mysteries of human suffering, and the responsiblity of each, not alone for his own progress but for the advancement of the race as a whole, yield meaning when we discover that all men are brothers, 'sons of the same Father', and that the source of understanding lies within each of us. Bound together with 'Through the Gates of Gold', this volume offers a fresh view of those foundation principles comprising the spiritual core of all religions...." Licht auf den Weg. Eine Mystik der innern Tat Calw/Wrtt. Ullrich-Verlag 1988 UllrichVerlag Die praktische Mystik eines tiefen Wissens um den Menschen und seine Einigung mit dem Gttlichen, hochgeschtzt von Generationen mystisch Strebender auf der ganzen Welt. Unvernderter Neudruck der 9. deutschen Ausgabe. 76 Seiten.

33

Light on the Path / Licht auf den Weg, zweisprachige Ausgabe, Perseus Verlag, Basel ,2000 mit Kommentaren von Rudolf Steiner, Herausgeber Thomas Meyer.

34

Begonnen Oktober 1884 Karma, geschrieben am 27. Dezember 1884

13. 1885 The Prettiest Woman in Warsaw A novel. London, Book Pagination:
3 v.; 8vo. The prettiest woman in Warsaw. New York, G. Munro [c1886] 2 p. l., [7]-288 p. The prettiest woman in Warsaw. New York, J. W. Lovell company [c1888] 251 p.

14. Lord Vanecourts daughter. London, [1885] Book Pagination: 3 v.; 8vo.
Lord Vanecourts Daughter, New York, G. Munro [c1886] 1 p. l., [5]-324 p. Lord Vanecourts daughter. A novel. New York, Harper & brothers [c1886] 66 p.

1886
Kenningale Robert COOK (s/o Rob. Keningale COOK & Ellen NIELD) Born: 1845 Died: 1886, Hampshire, ENG. Married: 3rd. Aug. 1871, Berkshire, ENG. Spouse: Minna Mabel COLLINS Collins's husband, Dr. Keningale Cook, was also a writer, author of The Fathers of Jesus: A Study of the Lineage of the Christian Doctrine and Traditions (2 vols., 1886). In diesem Jahr erschien kein Buch von Mabel Collins.

Es folgt hier ein Betrag zum frheren ,aktiven Mediumismus von Mabel Collins

35

Miss Florence Cook und Mrs. Kenningale Cook (Mabel Collins) als Trance- Medien

Florence Cook , 1856-1904, englisches Materialisationsmedium Neben Florence Cook , war auch Mrs.Kenningale Cook ( Mabel Collins) ein damals bekanntes Medium, wie der folgende Artikel zeigt: Hier werden Miss Florence Cook und Mrs.Kennigale Cook (Mabel Collins) als Medien in unterschiedlichen Situationen beschrieben. Welchen Weg Mabel Collins gegangen ist, kann aus diesem Bericht entnommen werden. Sie hat sich spter von jeder Art des Mediumismus distanziert und ihn als gefhrlich und als hufig fehlerbehaftet bezeichnet. Die Entstehung menschlichen Lebens und frhkindlicher Tod
Artikel von Prof. Dr. Werner Schiebeler erschienen in der Zeitschrift 'Wegbegleiter' Nr. 1/2003, S. 1541.: (Zit.nach: http://www.wegbegleiter.ch/wegbeg/lebenent.htm)

Einige Wochen spter erhielt ich eine Einladung von Mr. Henry Dunphy (der Herr, der mich bei Mrs. Holmes eingefhrt hatte), einer Privatsitzung in seinem Hause am Upper Gloucester Place beizuwohnen, die von dem sehr bekannten Medium Florence Cook gegeben wurde. Die zwei Wohnzimmer waren durch Samtvorhnge getrennt, hinter welchen Miss Cook in einem Lehnstuhl sass. Die Vorhnge waren in halber Hhe zusammengesteckt und liessen eine grosse ffnung in VForm frei. Ich war fr Miss Cook vllig fremd. Daher war ich berrascht, die Stimme ihres Kontroll-Geistes zu hren, der anordnete, dass ich nahe den Vorhngen stehen und, whrend oberhalb die Phantome erschienen, die unteren Teile zusammenhalten sollte fr den Fall, dass 36

die Nadeln sich lsten. Infolge meines Standortes konnte ich jedes Wort verstehen, das zwischen Miss Cook und ihrem Kontrollgeist gewechselt wurde. Das erste Gesicht, das sich zeigte, war das eines mir unbekannten Mannes. Dann folgte eine entsetzte Unterhaltung zwischen dem Medium und seinem Kontroll-Geist. Ich hrte Miss Cook ausrufen: 'Nimm es weg! Geh weg! Ich mag dich nicht. Berhre mich nicht. Du erschreckst mich. Geh weg!' Die Stimme des Kontroll-Geistes entgegnete: 'Sei nicht albern, Florrie sei nicht herzlos. Sie will dir keinen Schaden zufgen.' Unmittelbar danach sah ich dasselbe kleine Mdchen in der ffnung der Vorhnge erscheinen, das ich schon bei Mrs. Holmes gesehen hatte, verhllt wie zuvor, aber mich mit seinen Augen anlchelnd. Ich richtete meine Aufmerksamkeit auf die Verbindung mit ihm und nannte es wieder 'meine kleine Nonne'. Ich war berrascht darber, wie Miss Cook ihre offensichtliche Abneigung gegenber dem Geistwesen zu erkennen gab. Als die Sitzung beendet war und Miss Cook wieder in ihren normalen Zustand gelangt war, fragte ich sie, ob sie die Gesichter, die sie in ihrem Trance-Zustand gesehen habe, in ihr Bewusstsein zurckrufen knne. Sie antwortete, dass das manchmal mglich sei. Ich erzhlte ihr nun von der kleinen Nonne und fragte sie, warum sie sich denn vor dieser so frchte. 'Das kann ich ihnen eigentlich nicht sagen', antwortete Miss Cook: 'ich weiss ja gar nichts von ihr. Sie ist fr mich vllig fremd. Aber ihr Gesicht ist nicht voll ausgebildet, glaube ich. Da ist etwas mit ihrem Mund nicht in Ordnung. Sie bengstigt mich.' Obwohl diese Bemerkung mit grsster Gleichgltigkeit gemacht worden war, machte sie mich sehr nachdenklich. Nachdem ich nach Hause zurckgekehrt war, schrieb ich an Miss Cook und bat sie, ihre KontrollGeistwesen zu fragen, wer dieses kleine Geistwesen gewesen sei. Sie antwortete folgendermassen: 'Liebe Mrs. Ross- Church, ich habe 'Katie King' gefragt, aber sie kann mir nichts Genaueres ber das Geistwesen sagen, das neulich abends durch mich erschien, als dass es ein junges Mdchen ist, das mit Ihnen eng verbunden ist.' Ich war jedoch von der Identitt des Geistwesens immer noch nicht berzeugt, obwohl 'John Powles' mir bestndig versicherte, dass es mein Kind sei. Ich versuchte angestrengt, bei mir zu Hause mit ihm in medialen Kontakt zu kommen, aber ohne Erfolg. Ich finde in den Aufzeichnungen dieses Zeitabschnittes mehrere Durchgaben von 'Powles', die sich auf 'Florence' bezogen. In einer sagte er: 'Der Wunsch deines Kindes, mit dir in Verbindung zu treten, rhrt nicht daher, dass es zu fehlerfrei ist, sondern daher, dass es zu schwach ist. Es wird aber eines Tages mit dir sprechen. Es ist noch nicht im Himmel.' Diese letzte Feststellung verwirrte und betrbte mich, da ich so wenig von unserem zuknftigen Zustand wusste. Ich konnte nicht glauben, dass ein unschuldiges Kind sich nicht in einem Zustand der Glckseligkeit befinden knnte. Auch konnte ich nicht verstehen, welchen Beweggrund mein Freund haben knnte, mich in die Irre zu fhren. Ich hatte noch zu lernen, 37

dass ein Geistwesen, das erst einmal in den Himmel aufgestiegen ist, nicht zur Erde zurckkehren kann, und dass jedes Geistwesen sich einer Schulung unterziehen muss, selbst wenn es niemals eine Todsnde begangen hat. (Hier folgt der bergang der Beschreibung von Florence Cook zu Mabel Collins) Ein weiterer Beweis, dass mein totes Kind in Wirklichkeit gar nicht gestorben war, erreichte mich an einem Ort, an dem ich es am wenigsten erwartet htte. Ich war damals Herausgeberin einer Zeitschrift 'Londoner Gesellschaft' (London Society), und unter meinen Mitarbeitern war ein Dr. Kenningdale Cook. Er war verheiratet mit Mabel Collins, der bekannten Verfasserin spiritualistischer Romane. Eines Tages berbrachte mir Dr. Cook eine Einladung seiner Frau (mit der ich vorher noch nie zusammengetroffen war), sie von Sonntag bis Montag in ihrem Wochenendhaus bei Redhill zu besuchen. Ich nahm die Einladung an, wusste aber weder etwas ber ihre Neigungen noch sonst etwas von ihnen. Sie wussten ebenso wenig von meinen privaten Verhltnissen, wie ich von ihnen. Ich muss bemerken, dass ich zu jener Zeit mein verlorenes Kind niemals zum Thema einer Unterhaltung machte, selbst mit meinen engsten Freunden nicht. Die Erinnerung seines Lebens und Todes und der Kummer, der dadurch verursacht wurde, waren nicht sehr glcklich fr mich und gingen niemand etwas an, ausser mich selbst. Ebenso wenig wurde dieser Punkt in unserer Familie errtert, bis 'Florence' wieder zum Leben zu erwachen schien. Meinen lteren Kindern war unbekannt, dass ihre Schwester im Unterschied zu ihnen in irgendeiner Weise gezeichnet war. Es kann daher die Wahrscheinlichkeit unterstellt werden, dass vllig Fremde oder die ffentlichen Medien keine Andeutung der Angelegenheit bekommen konnten. Ich fuhr also nach Redhill und sass nach dem Dinner mit den Cooks zusammen. Dabei kam das Thema des Spiritismus zur Sprache, und ich erfuhr, dass Frau Cook (hier: Mabel Collins) ein leistungsfhiges Trance-Medium war. Das interessierte mich sehr, denn zu damaliger Zeit hatte ich noch keine Erfahrung mit dieser besonderen Art der Mediumschaft. An jenem Abend veranstalteten wir zusammen eine Sitzung, und Mrs. Cook (M.C.) fiel dabei in Trance. Ihr Mann stenographierte das mit, was sie sagte. Mehrere alte Freunde der Familie sprachen durch sie. Ich hrte dem allen vllig uninteressiert zu, wie man die Unterhaltung von Fremden anhrt. Meine Aufmerksamkeit wurde aber aufgerttelt, als das Medium pltzlich von seinem Stuhl aufstand, vor mir auf die Knie fiel und mir meine Hnde und mein Gesicht ksste. Dabei schluchzte es eine Weile heftig. Ich harrte erwartungsvoll zu hren, was das alles bedeuten sollte. Doch das Medium hrte pltzlich mit seinem Tun auf und kehrte zu seinem Stuhl zurck. Einer seiner Kontroll-Geister sagte, dass das vorher eingetretene Geistwesen infolge starker Gemtsbewegung nicht in der Lage gewesen sei zu sprechen. Spter aber, im Verlaufe des Abends, wolle es das erneut versuchen. Ich hrte nun den anderen Durchgaben zu und hatte die vorherigen Einzelheiten schon fast 38

vergessen, als ich stutzig wurde, wie ich das Wort 'Mutter' hrte, mehr geseufzt als gesprochen. Ich war daran, eine erregte Antwort zu geben, als das Medium seine Hand erhob und Schweigen gebot. Die folgende Unterhaltung wurde, sobald das Medium (M.C.) die Worte aussprach, von Mr. Cook niedergeschrieben. Die Stze in Klammern sind meine Antworten der Wesenheit gegenber. 'Mutter! Ich bin Florence. Ich muss ganz still sein. Ich mchte so gerne spren, noch eine Mutter zu haben. Ich bin so einsam. Warum muss ich so sein? Ich kann nicht gut sprechen. Ich wre so gerne wie einer von euch. Ich wrde so gerne spren, eine Mutter und Schwestern zu haben. Ich bin jetzt so weit weg von euch allen!' ('Aber ich denke immer an dich, mein liebes, verstorbenes Baby.') 'Das ist es ja gerade dein Baby. Aber ich bin jetzt kein Baby mehr. Ich soll nherkommen. Sie sagen mir, ich soll. Ich weiss nicht, ob ich kommen kann, wenn du allein bist. Es ist alles so dunkel. Ich weiss, dass du da bist, aber so verschwommen. Ich selbst bin gewachsen. Ich bin nicht wirklich unglcklich, aber ich mchte gerne nher zu dir kommen. Ich weiss, dass du an mich denkst. Aber du denkst an mich als ein Baby. Du weisst nicht, wie ich bin. Du hast mich gesehen, aber in meiner Liebe habe ich mich dir aufgedrngt. Ich bin noch nicht inmitten der Blumen gewesen, aber ich werde es jetzt sehr bald sein. Ich wnschte, ich knnte meine Mutter dorthin mitnehmen. Alles, was mglich war, ist mir gegeben worden, doch ich kann es nicht in Empfang nehmen, ausser in so weit...' Hier schien sie nicht fhig zu sein, sich auszudrcken. ('Hat der Kummer, den ich vor deiner Geburt hatte, deinen Geist in Mitleidenschaft gezogen, Florence?') 'Nur wie Dinge einander beeinflussen, Mutter, ich war mit dir whrend der ganzen Zeit des Kummers. Ich wre gerne nher bei dir als jedes deiner anderen Kinder. Wenn ich doch nur ganz nahe bei dir sein knnte!' ('Ich kann es gar nicht ertragen, dich so traurig sprechen zu hren, Liebling. Ich habe immer geglaubt, dass du wenigstens im Himmel glcklich wrst.') 'Ich bin nicht im Himmel, aber es wird ein Tag kommen und wenn ich das sage, kann ich sehr froh sein , an dem wir zusammen in den Himmel gelangen werden. Dann pflcken wir blaue Blumen blaue Blumen. Sie sind hier so gut zu mir, aber wenn dein Auge das Tageslicht nicht ertragen kann, kannst du auch nicht die Butterblumen und die Gnseblmchen sehen.' Ich lernte erst spter, dass in der geistigen Sprache blaue Blumen kennzeichnend fr Glck sind. Die nchste Frage, die ich ihr stellte, war, ob sie durch mich schreiben knne, falls sie die Absicht dazu habe.

'Es hat nicht den Anschein, dass ich das kann, aber warum, weiss ich nicht.' ('Kennst du deine Schwestern Eva und Ethel?') 39

'Nein, nein', sagte sie mit einer mden Stimme. 'Das Band der Schwesternschaft besteht nur ber die Mutter. Diese Art der Schwesternschaft hat keine Dauer, weil es etwas Hheres gibt.' ('Hast du jemals deinen Vater gesehen?') 'Nein, er ist weit, weit entfernt. Ich ging nur einmal zu ihm, nicht mehr. Mutter, Liebes, er wird mich auch lieben, wenn er hierher kommt. Das haben sie mir hier gesagt, und sie sagen hier immer die Wahrheit! Ich bin nur ein Kind, aber nicht mehr so sehr klein. Ich scheine aus zwei Teilen zusammengesetzt zu sein, aus einem unwissenden Kind und einer erwachsenen Frau. Warum kann ich nicht an anderen Orten sprechen? Ich habe es gewnscht und versucht. Ich bin dir sehr nahegekommen, doch jetzt scheint das Sprechen sehr leicht zu sein. Dieses Medium erscheint mir ganz anders als die anderen.' ('Ich wnschte, du knntest zu mir kommen, wenn ich allein bin, Florence.') 'Du wirst mich kennen lernen. Ich werde kommen, liebe Mutter. Es wird mir immer mglich sein, hierher zu kommen. Ich komme zu dir, aber nicht in derselben Weise!' Sie sprach mit solch einer traurigen, melancholischen Stimme, dass Mrs. Cook, die dachte, sie stimme ihr Geistwesen traurig, sagte: 'Mache deinen Zustand nicht trauriger, als er wirklich ist.' Ihre Antwort war sehr bemerkenswert: 'Ich bin, wie ich bin! Freundin, wenn du hierher kommst und wenn du diese Traurigkeit findest, wirst du nicht fhig sein, sie dadurch zu ndern, dass du dich in materielle Vergngungen strzt. Unsere Traurigkeit verursacht die Welt, in der wir leben. Es sind nicht die Taten, die uns schuldig machen, es ist der Zustand, in dem wir geboren werden. Mutter, du sagst, ich sei ohne Snde gestorben! Das bedeutet nichts. Ich wurde in eine bestimmte Lage hineingeboren. Htte ich weitergelebt, wrde ich dir mehr Schmerzen bereitet haben, als du jetzt wissen kannst. Ich bin besser hier aufgehoben. Ich war nicht fr den Lebenskampf geschaffen, und deswegen nahmen sie mich von der Erde weg. Mutter, lass dich das nicht traurig machen. Du darfst nicht traurig sein!' ('Was kann ich tun, um dich nher zu mir zu bringen?') 'Ich weiss nicht, was mich nher zu dir bringen kann. Aber mir wird schon geholfen, wenn ich jetzt mit dir sprechen kann. Da ist eine Stufenleiter voller Glanz jede Stufe. Ich glaube, ich habe gerade jetzt eine Stufe erklommen. Oh, die gttlichen Lehren sind so geheimnisvoll! Mutter, scheint es dir nicht seltsam, dein Baby Dinge sagen zu hren, als ob sie es verstnde? Ich muss nun gehen. Lebe wohl!' Und so ging Florence davon. Die nchste Stimme, die dann sprach, war die von einem Kontroll-Geist des Mediums. Ich bat ihn um eine Personenbeschreibung meiner Tochter, wie sie ihm erschienen sei. Er antwortete: 'Ihre Gesichtszge sind niedergeschlagen. Wir haben versucht, sie aufzuheitern, aber sie ist sehr traurig. Sie ist in dem Zustand, in dem sie geboren wurde. Jede krperliche Missbildung ist das Zeichen einer entsprechenden Verfassung. Ein schwacher Krper ist nicht notwendigerweise das Zeichen eines schwachen Geistes, aber er ist 40

sein Gefngnis, weil der Geist sonst zu leidenschaftlich sein knnte. Aus der Missbildung des Krpers kannst du aber nicht auf die Missbildung des Geistes schliessen. Ein Lippengeschwr des Krpers hat nicht ein Lippengeschwr des Geistes zur Folge. Aber ein Geist, der vielleicht zu berschwnglich ist, braucht mglicherweise ein Lippengeschwr, um ihn in Schranken zu halten!' Ich habe diese Unterhaltung Wort fr Wort abgeschrieben von den stenographischen Aufzeichnungen whrend der Zeit der Aussprache. Es muss noch einmal in die Erinnerung zurckgerufen werden, dass weder Mrs. Kenningale Cook (M.C.) noch ihr Ehemann wussten, dass ich ein Kind verloren hatte, dass sie niemals in meinem Haus gewesen waren, noch dass sie mit einem meiner Freunde Verkehr hatten. Selbst der grsste Skeptiker muss es als ein sehr bemerkenswertes Zusammentreffen anerkennen, dass ich solch eine Mitteilung von den Lippen einer vllig Unbekannten erhielt. Spter kam Florence nur noch einmal durch dieselbe Quelle mit mir in Verbindung. Sie fand gleich gute Medien nher bei meinem Wohnsitz, und natrlich waren sie ihr von Nutzen. Doch das zweite Ereignis war fast noch berzeugender als das erste. Ich ging eines Nachmittags in festem Vertrauen zu meinem Rechtsanwalt, um ihn zu fragen, was ich unter gewissen sehr unangenehmen Umstnden tun sollte. Er gab mir dazu seinen Rat. Als ich am nchsten Morgen beim Frhstck sass, kam Mrs. Cook (M.C.) , die noch in Redhill lebte, in mein Zimmer geeilt und entschuldigte sich fr ihre unbliche Besuchszeit wegen der Nachricht, die sie letzte Nacht fr mich erhalten hatte. Florence hatte sie gebeten, diese ohne Verzug an mich zu berbringen. Die Nachricht besagte folgendes: 'Sagen Sie meiner Mutter, dass ich gestern Nachmittag mit ihr beim Rechtsanwalt war. Sie soll auf keinen Fall seinem Ratschlag folgen, denn es wrde ihr schaden, anstatt zu ntzen.' Mrs. Cook (M.C.) fgte hinzu: 'Ich weiss nicht, auf was sich Florence bezieht, aber ich dachte, es ist das beste, wenn ich sofort in die Stadt komme und Sie das wissen lasse.' Mabel Collins hat sich in ihrem spteren Leben klar vom Mediumismus als gefhrlich und schdlich distanziert und die modernen Wege, die Rudolf Steiner fr den Weg zum Geistigen angegeben und gelehrt hat, als die zeitgemen angesehen.

41

H.P. Blavatsky, Mabel Collins und Annie Besant

ANNIE BESANT 1885

From a photograph by H.S. Mendelssohn, 27, Cathcart Road, South Kensington, London

Quelle: www.anandgholap.net/Autobiography-AB.htm

Es dauerte nicht mehr lange, bis sich Annie Besant auf die groe Bhne der Theosophie begab und sehr bald Mabel Collins den Rang abgelaufen hatte. Dieser Schnittpunkt in der Geschichte der Theosophischen Gesellschaft scheint eine schicksalsschwere Bedeutung fr die gesamte weitere okkulte Entwicklung zu haben. Warum Mabel Collins innerhalb der Theosophischen Gesellschaft und nicht nur dort zur Randfigur wurde, ist bis heute nicht geklrt. Die Verleumdungen innerhalb und auch auerhalb der Theosophischen Gesellschaft haben nie aufgehrt. 42

Die Biographie von Kim Farnell ist ein gutes Beispiel, wie durch Verschweigen, Ironisierungen und Interpretationen ein krudes, unfaires Bild von Mabel Collins gestaltet wird.

15. 1887 Through the gates of gold: a fragment of thought / [by Mabel Collins.]
London, 1887. : 151p. 8vo.

16. Literary Notes, S124. f in: The Path, VOL. II. July', 1887. No. 4
The Path April 1886 to March 1896 Editor: William Q. Judge Text: THROUGH THE GATES OF GOLD.-

The authorship of Through the gates of gold is now announced. It proceeds, as many have surmised, from the same source as Light of the Path and the "Idyll of the White Lotus; M. C." being the initials of Miss Mabel Collins, a gifted English w r i t e r widely known in London, the writer of various popular novels before her attention was occupied by Theosophical work, and a member of a literary family of eminence. 'The knowledge of the fact that she is the author of these works is likely- to make sonlething of a stir in London literary circles. A new edition of Through the gates of gold is forthcaming with the author's name on the title-page and with these words proceeding the prologue: .. Once, as I sat alone writing, a mysterious visitor entered my study-, unannounced, and stood beside me. I forgot to ask who he \was or why he entered so unceremoniously, for he began to tell me of the Gates of Gold. He spoke from knowledge; and from the fire of his speech I caught faith. I have written down his words; but alas, I cannot hope that the fire shall burn as brightly in my writing as in his speech. ; M. C."

17. Correspondence in: The Path, September 1887, S.188;

London July 1, 7, 1887. 'To THE EDITOR OF THE Path: [Mabel Collins schreibt]: SIR: - I should be very glad if you would allow me to inform your readers that the preface which I have added to the new - edition of The Gates Of God I propose to add also to The Idyll of the white Lotus and Light on the Path," as soon as there is any opportunity for me to do so. I believe an edition of '; Light on the Path will soon appear, to which I shall make this addition. The Gates Of Gold, Light on the Path, Idyll of the White Lotus

43

The explanation I now make seems to me to be necessary, as some of your readers are under the mistaken impression that I intended this pregace to constitute a kind of separate claim for The Gates of Gold." This is not so. That book and the Idyll of the White Lotus," were written in the same manner. As to Light on the Path that is a collection of axioms which I found written on the walls of a certain place to which I obtained admitttance, and I made notes of them as I saw them. But I see no feasible method of making such explanations to the public. And therefore at present I propose to place this preface before each of these books. Very truly yours, Mabel Collins Through the Gates of Gold .London: J. M. Watkins, 1887. Through the Gates of Gold; a fragment of thought. Boston, Robertss brothers, 1887. 110 p. Through the gates of gold; a fragment of thought Boston, Robert brothers, 1890. 110 p., 1 l. Through the Gates of Gold J. M. Watkins 1901 Durch das Goldene Tor. Ein Gedankenbruchstck. Aus d. Engl. Zweite Auflage Berlin, Raatz, ca. 1905,[1902]107 S., 2 Bll.

44

Leuchtende Tore (Through the Gates of Gold). Ein Denk-, Deute- und Tatversuch zum Unsichtbaren. Deutsche Ausgabe von Dr. H. Breyer Leipzig, A.M.O., 1937 Through the Gates of Gold ...: Covina, Calif., Theosophical University Press [1949] 114 p.. Por las puertas de oro. Diario de un chela indo y ensenanzas del maestro. Traduccion directa del ingles por D. Francisco de Montoliu Buenos Aires, Editorial Kier, 1960

Leuchtende Tore, Neudruck der 1. Ausgabe von 1937, Ullrich Verlag, Calw, 1985 Ein Denk-, Deute- und Tatversuch zum Unsichtbaren bersetzung ins Deutsche von Hans Breyer. 68 Seiten. Statt ber Mysterien am uersten Ende des menschlichen Entwicklungspfades zu spekulieren, beginnt Mabel Collins mit dem, was uns am nchsten liegt: mit dem ersten notwendigen Schritt, ohne den es keinen zweiten gibt, und schrittweise werden wir zur Erkenntnis hchster Wahrheit gefhrt.(Begleittext). 1887/88 Hier ist eine Schnittstelle im Schicksal von Mabel Collins, die sich als tragisch fr sie erweisen wird. Sie nimmt H.P. Blavatsky in ihr Haus auf, und auch die Brder Bertram und Archibald Keightley sind nun wochenlang ihre Gste. Alles schien auf eine konstruktive Zusammenarbeit hinauszulaufen. Es geschah aber etwas anderes. Aus den verschiedenen Erinnerungen der Weggenossen von Mabel Collins ergibt sich ein bemerkenswertes Bild. 26 Jahre spter sind es Dr. Rudolf Steiner und seine Frau Marie Steiner, die nach lngerer Zeit wieder in London eintreffen. Sie besuchen Mabel Collins. Aber auch hier gelingt es nicht, zu einer Zusammenarbeit zu kommen. Und auch diese Zusammenkunft war nicht ohne Schwierigkeiten zustande gekommen, wie sich noch zeigen wird. Mabel Collins mu ihren Weg allein gehen. Und sie geht ihren Weg allein.

45

H.P.B. arrived in London on May 1, 1887, travelling from Ostende.

H.P. Blavatsky was to stay at the small home of Mrs. Mabel Cook (Mabel Collins), Maycot, Upper Norwood, London. HPB describes her move in a card to William Q. Judge: Maycot, Crownhill. Upper Norwood. London C.S. May 7th. "Oh thy prophetic Soul!" Didn't know old HPB was for 17 days hovering between life & death; drawn irresistibly by the charm beyond the latter & held by her coat-tails by the Countess & some London Lodges? Nice intuitional friend. Anyhow, saved once more, & once more stuck into the mud of life right with my classical nose. Two Keightleys & Thornton (a dear, real new Theosophist) came to Ostende, packed me up, books, kidneys & gouty legs & carried me across the water partially in steamer, partially in invalid chair & the rest in train to Norwood in one of the cottages of which here I am, living (rather vegetating) in it till the Countess returns. Write here "1000 words for the Path"? I'll try, old man. Very, very seedy & weak; but rather better after the mortal disease which cleansed me if it did not carry me off. Love & sincere, as usual, & for ever. Yours in heaven & hell. "O.L." H.P.B. -- Archives, Theosophical Society Pasadena

H.P.B. im Haus von Mabel Collins "Maycot," Upper Norwood, London, 1887 As soon as possible she was at her desk and work went on as usual. The task of readying the SD (Secret Doctrine) for publication fell mainly to the Keightleys. Bertram Keightley wrote that on arriving in England HPB asked them what they wished to do and after hearing their replies remarked, "All right, then, . . . here you are -- get to work right away" (BK, Reminiscences, 7). With that she gave them the entire manuscript to go through and advise her 46

about arranging it. It made a pile over three feet high and was, as Archibald Keightley relates, "in detached sections, . . . with no definite arrangement, much of which had been patiently and industriously copied by the Countess Wachtmeister." After prolonged consultations the plan submitted to HPB became the present division of the volumes and contents. Other material having no place in the order and plan was to be saved for the future. They worked through the summer "reading, re-reading, copying, and correcting." There were many quotations to be verified at the British Museum or wherever else they might be located. Yet with all this work on the SD going on, HPB founded a new magazine, Lucifer, the first issue of which appeared in September 1887. That same month she moved to larger quarters at 17 Lansdowne Road. The spirit and enthusiasm of those working with her show up clearly in the following extract from a letter dated May 28, 1887, from Bertram Keightley to W. Q. Judge: H.P.B is fairly well & working away right hard at the Secret Doctrine; which is awfully good & I am sure you will be immensely pleased with it. Tho' I date this from Linden Gardens, I am staying with HPB at Maycot, Crown Hill, Upper Norwood. S.E where I expect she will be for the next two or three months. We have got a scheme on foot for establishing HPB in winter quarters near London where she can live in peace & gather the real workers in the Society around her. But whether it will succeed or even ever be really begun I cannot tell. All I know is that we shall do our level best to bring it about. Still do not mention anything about it; as "there's many a slip twixt the cup & the lip" & these things are best kept quiet till actually done. Anyway we mean a real effort to put new life into this dull L.L. [London Lodge] & the new Magazine, is the first step. The title at present in favour is "Lucifer: the Lightbearer," but no final decision has yet been come to. At any rate we mean to do two things: to make HPB as comfortable as we can & to prove to her that there are some at least who really appreciate her ceaseless self sacrifice & untiring exertions for the Cause. -- Archives, TS, Pasadena.

Diese Art der Geschichtsschreibung kennen wir nun schon zur Genge. Die Rolle von Mabel Collins wird totgeschwiegen. Dabei ist wre es sehr interessant, welche Rolle vor allem Bertram Keightley dabei gespielt hat. Rudolf Steiner schreibt in seinem Lebensgang, da er 1902 anllich des Theosophischen Kongresses in London bei ihm wohnte und bemerkt: Ich wurde sehr befreundet mit ihm... Besonders mit Bertram Keightley selbst wurden diese Gesprche sehr intim. Siehe : Rudolf Steiner, Mein Lebensgang, Taschenbuchausgabe, Stuttgart, 1975 , S. 282.

47

Eine etwas andere Darstellung von Kim Farnell:

In May 1887 Blavatsky arrived at Mabels home. The day after her arrival she was at work on The Secret Doctrine at 7 a.m. Maycot, on Crown Hill in Upper Norwood, was described as small, pretty and charming. The house lay near the glass nave and twin towers of the Crystal Palace. Upper Norwood was a fashionable area, gradually being filled with new housing. Mabel was waiting and ready to welcome Madame and the dining room was hastily turned into Blavatskys room. Blavatsky would rise before 7 am. She would work until called for her midday meal, which could be asked for any time between twelve and four, a constant annoyance to Mabels cook. After that people would call to see Blavatsky, and she would agree or not to see them depending on her mood. At 6 30 pm Mabel and the Keightleys, who were also now staying at Maycot, would join Blavatsky for dinner with other theosophists. After dinner there were discussions while Blavatsky played her endless games of patience. Mabel Collins couldnt have predicted just how difficult Blavatsky was to be. Blavatsky hated Maycot, and didnt trust Mabel. "I am in the enemy's camp, and this says allThis house is a hole where we are like herrings in a barrel - so small, so uncomfortable, and when there are three people in my two rooms we tread uninterruptedly on each others corns. When there are four we sit on each others heads. Then there is no quiet here, for the slightest noise is heard all over the house." Matters werent helped by the fact that visitors overwhelmed the small cottage. Visitors arriving at West Norwood station could hear Blavatsky yelling abuse at Mabel as they walked up the road. Blavatsky had taken a strong dislike to everyone in Mabels household. Mabel and her housemates needed something to do. Blavatsky set them with Thomas Harbottle the task of helping her to finish The Secret Doctrine. Archibald Keightley, Bertrand Keightley and Mabel Collins read every line of Blavatskys writings, screwed up their courage and told her it was a confused muddle and jumble. Blavatsky was furious. She asked Mabel if she agreed with the Keightleys. As soon as she found out that Mabel did, they were all told to go to hell. Her resentment and bad temper worsened. Not all visitors were made welcome and there were plenty of fights.Three weeks after Blavatskys arrival a new Theosophical Lodge was born. With Sinnetts lodge sleeping, London theosophists wanted to be part of a more active group that could publicise theosophy. The story oft quoted is that seven signatures were needed to establish a new lodge but as Blavatsky said, there were only six of them. It took Mabel to point out that Blavatsky herself could sign the application and be the seventh signatory. A.P. Sinnett was furious. He announced that anyone who wished to be part of the new lodge was no longer welcome at his. Half of his membership immediately defected. 48

At its second meeting on 25th May 1887 Blavatsky Lodge decided that a new magazine was in order. Blavatsky had had problems for a while getting Olcott to publish her work in the main theosophical magazine, The Theosophist. After long discussions it was decided to call it Lucifer. Some vehemently objected to the name, unconvinced by Blavatskys arguments that the name Lucifer means light bringer. They decided to start a publishing house to issue not only the magazine but also The Secret Doctrine. Mabel was appointed as co-editor of the new magazine and suggested that the new venture be called The Theosophical Publishing Company. Blavatsky was becoming an expensive guest making no contribution towards her room or board. Mabel covered all Blavatskys living expenses. Maycot could no longer bear the number of visitors arriving. It was also too far out of London to be convenient. So the Keightleys located a house in Notting Hill at 17 Landsdowne Road for Blavatsky to move into and become the new centre of theosophy. After three days of packing the household was moved to Notting Hill. Apart from Mabel she was left alone at Maycot.
Aus: Kim Farnell, http://www.kimfarnell.co.uk/mabel1.htm

Hier ist nun zu fragen, wann kam H.P.Blavatsky in okkulte Gefangenschaft? Sollte Mabel Collins als Opfer von Blavatsky mundtot gemacht werden? Waren die Angriffe wegen schwarzmagischer Machenschaften nicht gerade der fast gelungene Versuch, Mabel Collins durch eben solche Machenschaften unmglich zu machen?

49

Die beiden Damen zur Zeit der Grndung des Magazins Lucifer

Fotos von Maycot, Mabel Collins' Haus, die Adresse war, 77 Elgin Crescent, Crownhill, Upper Norwood, London. Ein Foto von HP.Blavatsky im Sommer 1887, whrend sie in Maycot, Crownhill, Upper Norwood, London in Mabel Collins Haus wohnte.

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Lucifer. London : George Redway, 1887-1897. Periodical Pagination: v. : ill. ; 25 cm. Issued run: Vol. 1, [no. 1] (Sept. 1887)-v. 20, no. 120 (Aug. 15th 1897). Monthly Continued by: Theosophical review Note: "Designed to bring light to the hidden things of darkness." Edited by H. P. Blavatsky, Mabel Collins, Annie Besant and G. R. S. Mead.

Lucifer ,die erste Ausgabe September 1887-Februar 1888 H.P. Blavatsky und Mabel Collins sind die Editoren

51

H.P. Blavatsky ,nach dem Umzug von Mabel Collins Haus in die 17 Lansdowne Road, London. Dieses Bild ist an einem Herbstmorgen im Jahr 1887 entstanden.

52

Es war die Zeit der intensiven Arbeit an der Geheimlehre. Das Bild wurde verffentlicht in der Zeitschrift: The Path, New York, Vol. VII, May, 1892, p.39.

Zusammenstellung der Artikel von, mit und ber Mabel Collins in der Zeitschrift Lucifer

18. Lucifer,1887-1889 ( inklusive The Blossom and the Fruit)

1. Comments on Light on the Path by the author (1) Lucifer,1887 vo1. September p8 - -(triangle symbol, ttt) 2. The Blossom & The Fruit: A Tale of Love & Magic (1) Lucifer,1887 v1 September p23 Comments on Light on the Path by the author (2) Lucifer,1887 v1 October p90 - -- (triangle symbol, ttt) 3. The Blossom & The Fruit: The True Story of a Magician (2) Lucifr y1887 v1 October p123 4. Thoughts on Theosophy -- Lucifr y1887 v1 October p134 ttt To the author of Light on the Path Lucifr y1887 v1 October p138 - -- Interrogator] 5. Reply to "Interrogator" -- Lucifr y1887 v1 October p139 6.The Demand of the Neophyte [continuation of Comments on Light on the Path by the author] Lucifr y1887 v1 November p170 7.The Blossom & The Fruit:The True Story of a Magician (3) Lucifr y1887 v1 November p193 8.Correspondence - addressed to the author of Light on the Path Lucifr y1887 v1 November p226 9.The Blossom & The Fruit:The True Story of a Magician (4)Lucifr y1887v1December p258 10.The Blossom & The Fruit:The True Story of a Magician (5) Lucifr y1888 v1 January p347 11.The Blossom & The Fruit: The True Story of Magician (6) Lucifr y1888 v1 February p443 12.The Blossom & the Fruit: The True Story of a Magician(7) Lucifr y1888 v2 March p19 13.The Blossom & the Fruit: The True Story of a Magician (8) Lucifr y1888 v2 April p118 14.The Blossom & the Fruit: The True Story of a Magician (9) Lucifr y1888 v2 May p209 15.The Blossom & the Fruit: The True Story of a Magician(10) Lucifr y1888 v2 June p286 53

16.The Blossom & the Fruit: The True Story of a Magician (11)(chpt XXX+) Lucifr y1888 v2 July p377 - -- Mabel Collins & ____ ____ (HPB) 17The Blossom & the Fruit:The True Story of a Magician (12) Lucifr y1888 v2 August p445 -- Mabel Collins & ____ ____ (HPB) 18.Death -- Lucifr y1888 v3 September p15 ( Letzter allein unterzeichneter Artikel von Mabel Collins in Lucifer) 19.Lodges of Magic (1) Lucifr y1888 v3 October p89 --(HPB & MC) 20.Editors' Note Lucifr y1888 v3 October p131 -- (HPB & MC) (Illness of Mabel Collins) Lucifr y1888 v3 October p136 - -- HP Blavatsky 21.Editors' Notes Lucifr y1888 v3 October p171 -- (HPB & MC) 22.Editors' Answer Lucifr y1888 v3 October p173 -- (HPB & MC) 23.Is Theosophy a Religion? Lucifr y1888 v3 November p177 -- (HPB & MC) 24.Is Denunciation a Duty? Lucifr y1888 v3 December p265 -- (HPB & MC) 25.Dialogues between the Two Editors Lucifr y1888 v3 December p328 -- (HPB & MC) 26.The Year is Dead, Long Live the Year - December, 1888 & January, 1889 Lucifr y1889 v3 January p353 -- (HPB & MC) 27.Answer Lucifr y1889 v3 January p436 -- (HPB & MC) 28.A Paradoxical World Lucifr y1889 v3 February p441 -- (HPB & MC) 29.Review - Qabbalah, the Philosophical Writings of Solomon ben Yehudah ibn Gebirol (Avicebron) by Isaac Myer Lucifr y1889 v3 February p505 - -- anon (HPB & MC)

Hinter dieser Zusammenstellung der Artikel von Mabel Collins verbirgt sich ein dramatisches tragisches Geschehen, welches eine Weichenstellung fr die okkulte Bewegung im 19.Jahrhundert bewirkt hat, die sich bis heute auswirkt. Das Geheimnis der Bedeutung der biographischen Begegnung der jungen Mabel Collins mit Madame H.P. Blavatsky aufzuklren, ist eine Aufgabe fr die Zukunft.

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1888 The blossom and the fruit; a true story of a black magician / by Mabel Collins ... and -. London, 1888. Pagination: 8vo. The Blossom and the Fruit: The True Story of a Black Magician New York: Theosophical Publishing Society, By Mabel Collins ... and - -. 1888 The blossom and the fruit; a true story of a black magician. By Mabel Collins. New York, J.W. Lovell company, 1889. Description: 290 p. The blossom and the fruit, a true story of a black magician 1890.

Zwei Mediziner: Dr. Archibald Keightley (stehend) und Dr. Herbert Coryn (sitzend). Dr. Keightley verschrieb Medikamente fr H.P. Blavatsky und spielte eine entscheidende Rolle fr die Biographie von Mabel Collins.

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Bertram Keightley Auch Bertram Keightley war von entscheidender Bedeutung fr das Leben von Mabel Collins. Rudolf Steiner erwhnt Bertram Keightley in seinem Lebensgang, und schrieb, da er bald sehr befreundet gewesen sei, mit ihm. He and Archibald Keightley assisted H.P.B. in the publication of "The Secret Doctrine". They made the suggestion that the manuscript (which was handed to them by H.P.B. to read and comment upon) should be divided into two volumes: Volume I on Cosmogenesis and Volume II on Anthropogenesis. They thus prepared the manuscript for the printers and assisted in the proof-reading. The first copy of Volume I was obtained from the printers by Richard Harte on October 20, 1888. The second volume came out towards the end of the year 1888. Bertram Keightley, in his Reminiscences told how he assisted H.P.B. during the time that she was living at Maycot and working on "The Secret Doctrine": Archibald Keightley and I were in and out of her work-room all day as need arose, consulting her, sorting papers, and generally doing what we could to help on her work. But the evenings were devoted to social intercourse, discussion, general talk and the seeing of visitors, more and more of whom used to look in for the evening as time went on. H.P.B. always sat at the end of the long table, in her large armchair, with her back to the folding doors leading into her workroom. . . . Sometimes H.P.B. talked at large, telling stories of her travels and experiences; sometimes she was silent, and some discussion upon scientific, philosophical or Theosophical topics would go on between others: till - as mostly happened - H.P.B. intervened and upset totally all our fine

56

theories and ideas with some more or less startling, but always amusing and illuminating, statements of fact or critical remark. (Reminiscences, pp. 17-18) Hier nun einige Auszge aus Bertram Keightley s Erinnerungen: Mr. Bertram Keightley's Account of the Writing of "The Secret Doctrine."

by Bertram Keightley [Reprinted from Reminiscences of H.P. Blavatsky and The Secret Doctrine by the Countess Constance Wachtmeister, London, Theosophical Publishing Society, 1893, pp. 89-95.] On a second visit a week or two later, this impression was confirmed by further examination; but as H.P.B. then consented to come and settle in or near London as soon as arrangements could be made for her reception, nothing further was done about it at the time. Not long after my return to England we learnt that H.P.B. was seriously ill, in fact that her life was despaired of by the physicians in attendance. But, as usual, she disappointed the medical prophets and recovered with such marvellous rapidity that soon after we were able to make arrangements for her coming to England, to Upper Norwood, where a cottage, called Maycot, had been taken for her temporary residence. So schweigt Bertram Keightley ber Mabel Collins, die ihre Behausung und ihre gesamte Kraft zur Verfgung stellte. The move was effected without any untoward event, though the packing up of her books, papers, MSS., etc., was a truly terrible undertaking, for she went on writing till the very last moment, and as sure as any book, paper, or portion of MSS. had been carefully packed away at the bottom of some box, so surely would she urgently need it, and insist upon its being disinterred at all costs. However, we did get packed at last, reached Maycot, and before we had been two hours in the house, H.P.B. had her writing materials out and was hard at work again. Her power of work was amazing; from early morning till late in the evening she sat at her desk, and even when so ill that most people would have been lying helpless in bed, she toiled resolutely away at the task she had undertaken. A day or two after our arrival at Maycot, H.P.B. placed the whole of the so-far completed MSS. in the hands of Dr. Keightley and myself, instructing us to read, punctuate, correct the English, 57

alter, and generally treat it as if it were our own - which we naturally did not do, having far too high an opinion of her knowledge to take any liberties with so important a work. Mabel Collins hatte nach meiner Kenntnis mindestens diese Bcher bis 1888 verffentlicht: Princess Clarice: A Story of 1871 (2 vols., 1872), Blacksmith and Scholar (3 vols., 1875), An Innocent Sinner (3 vols., 1877), In the World (2 vols., 1878), Our Bohemia (3 vols., 1879), Too Red a Dawn (3 vols., 1881), Cobwebs (3 vols., 1882), The Story of Helen Modjeska(1883), In the Flower of Her Youth (3 vols., 1883), Violet Fanshawe (2 vols., 1884), The Prettiest Woman in Warsaw (3 vols., 1885), Lord Vanecourt's Daughter (3 vols., 1885). The Idyll of the White Lotus (1885), Through the Gates of Gold (1887)

Sie war also eine bekannte zeitgenssische Schriftstellerin.

Sollte sie dem Arzt Archibald und dem Rechtsanwalt Bertram Keightley bei dieser Arbeit, der Herstellung einer druckreifen Ausgabe der Geheimlehre in ihrem Hause nicht zur Hand gegangen sein? Hat sie etwa nur fr das leibliche Wohl von Blavatsky gesorgt? Das wre sehr merkwrdig, da sie die Zeitschrift Lucifer von Beginn an gemeinsam mit Blavatsky herausgibt, wenn auch nur eine kurze Zeit, die Grnde dieser Krze der gemeinsamen Arbeit, liegen im Dunkeln: In Wikipedia wird dieser Vorgang so beschrieben: Als Blavatsky am 1. (2.?) Mai 1887 nach London bersiedelte, stellte Collins ihr ihr Haus in Upper Norwood (heute zu London Borough of Croydon), Maycot genannt, als Wohnung bis Oktober 1887 zur Verfgung. Auch war sie im Mai (Juli?) 1887 eine der Grnderinnen der Blavatsky Lodge und untersttzte Blavatsky bei der Herausgabe ihres Werkes Die 58

Geheimlehre. Mit Grndung der Zeitschrift Lucifer, dessen erste Ausgabe am 15. September 1887 erschien, wurde sie zur stellvertretenden Herausgeberin ernannt, auch verffentlichte sie in der Zeitschrift eine Reihe von eigenen Artikeln. Am 15. Februar 1889 verlor sie ihren Posten bei der Zeitschrift Lucifer und im April 1889 trat sie aus der Theosophischen Gesellschaft aus oder wurde ausgeschlossen, die Angaben darber sind verworren. Angeblich erhob Blavatsky gegen Collins den Vorwurf, mit Archibald Keightley schwarzmagische und tantrische Rituale ausgefhrt zu haben. Auch Archibalds Onkel Bertram Keightley soll darin verwickelt gewesen sein, beides wurde von Collins bestritten. Jedenfalls vergiftete die Angelegenheit die Atmosphre und produzierte einen Skandal der schlielich zum Ausscheiden fhrte. But we both read the whole mass of MSS. - a pile over three feet high - most carefully through, correcting the English and punctuation where absolutely indispensable, and then, after prolonged consultation, faced the author in her den - in my case with sore trembling, I remember - with the solemn opinion that the whole of the matter must be re-arranged on some definite plan, since as it stood the book was another Isis Unveiled, only far worse, so far as absence of plan and consecutiveness were concerned. After some talk, H.P.B. told us to go to Tophet and do what we liked. She had had more than enough of the blessed thing, had given it over to.us, washed her hands thereof entirely, and we might get out of it as best we could. We retired and consulted. Finally we laid before her a plan, suggested by the character of the matter itself, viz., to make the work consist of four volumes, each divided into three parts: (I) the Stanzas and Commentaries thereon; (2) Symbolism; (3) Science. Further, instead of making the first volume to consist, as she had intended, of the history of some great Occultists, we advised her to follow the natural order of exposition, and begin with the Evolution of Cosmos, to pass from that to the Evolution of Man, then to deal with the historical part in a third volume treating of the lives of some great Occultists; and finally, to speak of Practical Occultism in a fourth volume should she ever be able to write it. This plan we laid before H.P.B., and it was duly sanctioned by her. The next step was to read the MSS. through again and make a general re-arrangement of the matter pertaining to the subjects coming under the heads of Cosmogony and Anthropology, which were to form the first two volumes of the work. When this had been completed, and H.P.B. duly consulted, and her approval of what had been done obtained, the whole of the MSS. so arranged was typewritten out by professional hands, then re-read, corrected, compared 59

with the original MSS., and all Greek, Hebrew, and Sanskrit quotations inserted by us. It then appeared that the whole of the Commentary on the Stanzas did not amount to more than some twenty pages of the present work, as H.P.B. had not stuck closely to her text in writing. So we seriously interviewed her, and suggested that she should write a proper commentary, as in her opening words she had promised her readers to do. Her reply was characteristic: "What on earth am I to say ? What do you want to know? Why it's all as plain as the nose on your face! ! !" We could not see it; she didn't - or made out she didn't - so we retired to reflect. As an interpolation, I had better state here that in the autumn of 1887 - October, if I remember aright - we all moved into London, to 17, Lansdowne Road, Notting Hill, where the Countess Wachtmeister, who had been on a visit to Sweden ever since H..P.B. left Ostend, joined us in establishing the first T. S. Headquarters in London. Auch hier wird Mabel Collins nicht genannt, obwohl sie Lucifer als Stellvertreterin von Blavatsky mit herausgab. Diese Art des nicht Erwhnens nennt sich: totschweigen: During our stay at Maycot, Lucifer was founded, being published originally by Mr. G. Redway, H.P.B. keeping on all the while writing her articles, and also turning out further MSS. for The Secret Doctrine., These and other T.S. work had to be attended to, and as sub-editor of Lucifer { (der Sub-Editor nennt nicht den Co-Editor Mabel Collins;) dieses ist eine merkwrdige Art mit der Wahrheit umzugehen)}I found my hands pretty full, so that many weeks were consumed, and I think the removal to Lansdowne Road effected, before the problem of the Commentary on the Stanzas was finally solved.

Bertram .Keightley

Chicago: Theosophical Book Concern, Chicago Magazine. Articles include: "The Earliest Evidence to the Date of Jesus" by G.R.S. Mead; "Agrippa and Paracelsus" by Bertram Keightley; "Reincarnation Among the Romans" by LRM.
Besant, Annie and G.R.S. Mead, Eds. - Theosophical Review, August 1902

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Hier folgen die Erinnerungen von

Archibald Keightley:

Die bewusste Auslschung der Erinnerung an einen Menschen ist geistiger Totschlag.

Reminiscences of H.P. Blavatsky

by Archibald Keightley
[First published in The Theosophical Quarterly (New York), October 1910, pp. 109-122.] It was in 1886 that the position of affairs in England induced me, among several others, to write to Mme. Blavatsky at Ostend to ask advice as to what should be done to further the work. She sent a long reply to me and, I believe, to the others also, and at a later date in consequence of that letter I went to Ostend to see her. She was then living in the company of Countess Wachtmeister, to whom those who loved Mme. Blavatsky owe a deep debt of gratitude for her devoted care. My purpose in going to Ostend was, as I say, to see Mme. Blavatsky and to ask her advice as to the best way of carrying on the work of the Theosophical Society. She had replied to our letters saying that the work could be done, and to myself she had written that such work needed a leader and an unflinching will and determination on the part of that leader. She had also stated, on the opinion of one of her occult friends whom she consulted, that it was possible that I could be such a leader and could do it. Thus I naturally wished to see her and to have her advice and assistance on the means to be adopted. I really had no idea as to what could best be done and I wished to avoid unnecessary errors at the outset. When I look back on the methods of those who came forward to "save the Society" at different times, I fancy that in going to Ostend I avoided one of their dangers, for almost invariably one of their proposed means of salvation was to throw overboard and disavow the founders of the Society. I was then and am now fully convinced that the Society was founded by the Masters of Wisdom, whose messenger and agent for the purpose was H. P. Blavatsky. I had purposed to stay at the hotel, and, leaving my luggage, I went to call. I purposed, but Mme. Blavatsky disposed, and I very soon found myself made to stay in the same house with her. Mme. Blavatsky was very busy with her book, writing articles for Russian papers, by 61

which she supported herself, and answering her voluminous correspondence. I was handed a huge package of MSS. a quantity which by after experience would have made one of the volumes afterwards printed and asked what I thought of it. It was naturally of absorbing interest and I spent many hours over it. The few days which I spent in Ostend two or three were mainly occupied with this reading and in efforts to follow the intention of the book The Secret Doctrine. In its form at that time it was a series of essays of the greatest interest and information, but, as it seemed to me, it had no consecutive plan. It was a chaos of possibilities, but by no means a void, even if it was without form. The days were busy. I was given breakfast, but Mme. Blavatsky and the Countess had their coffee in their rooms. Then I set to work on the MSS., while Mme. Blavatsky worked in her own room and was invisible till a later hour of the afternoon. She might come out for her dinner, but her meals were the despair of her maid who prepared them, for they were very moveable feasts. In the evening she emerged and then came talk on her proposed visit to England, the work to be done there, on the Secret Doctrine, and on general subjects. Most of the evening, while talking, she played her "patiences," talking as she arranged her cards. Of the calumnies against her she said very little - singularly little, it seemed to me, in view of what I had heard and knew of her character and with a reserve and dignity which commanded my respect and admiration. As for the object of my visit; she would come to England, but she could fix no time. As for the "S. P. R." report, it was "a back number" and all in the days work, though it was clear that she had deeply felt the defection of many who had had the best reasons for trusting her. So I returned to England and we began to look for places to which she might come. Ten days after my return we were startled by the news that she was most seriously ill and that recovery was improbable, wellnigh impossible. With each report the situation grew more grave. It was Sunday, and another of our group, who had invited her, a medical man, went with me to ask advice from a leading London specialist. That evening our friend left for Ostend, where matters hung in the balance for a few days. The "impossible" happened and he returned with the news that the crisis was over. In a short time Mme. Blavatsky announced that she was free to come to England. At this time I again crossed to Ostend, following a relative who had preceded me, and we arranged for her journey and safely conveyed her over to Dover and thence to Maycot in Norwood. The journey promised to be difficult, for Mme. Blavatsky was still a very sick woman and found it very difficult to move about. Also, though the start at Ostend was comparatively easy, it was very different on arrival at Dover, where the poor old lady had to be carried at low tide up the steep and more or less slippery steps of the pier; also the crossing had not been smooth. 62

The evening we arrived was busy. No time was to be lost and her writing materials had to be got ready that evening for her start at work the following morning. She was at her desk as usual and there was considerable trouble because all her books were not yet unpacked. Also hier erfahren wir indirekt, das Mabel Collins eventuell Bcher ausgepackt hat, oder hat sie nur zugeschaut? Naturally the one wanted was the last of the batch, but such was fate and all in the days work. For me, life was one long wrestle in the mazes of the Secret Doctrine, with the effort to suggest a grouping and arrangement and the correction of the foreign turns of language, at the same time retaining Mme. Blavatskys very distinctive style. The task was rendered all the more difficult by the absolute indifference of the author. "Make it as you see best, my dear," was the almost invariable reply, and the matter was not made any better by the others called in to help. Wer wohl die anderen (ich frage mich ob sich hinter: the others auch Mabel Collins befand) waren, die da noch geholfen haben, und zwar auf so unglckliche Weise, das sie die Sache in keiner Art besser machten? They insisted that the original language was to be left unaltered, so that readers of the book might have the chance of taking their choice of the writers meaning. Ob das auch die Meinung von Mabel Collins war? Meanwhile the said writer threatened me with the direst pains and penalties if it was not put into "right English." Naturally I preferred the "deep sea" of Mme. Blavatskys favour. Living abroad as she had been, her brain was full of language idioms other than English, and the result of her writing the book in English was a literal translation of "foreign" idioms, with most surprising results. It was no very long time before Mme. Blavatskys presence began to be felt. People began to gather round her, and Maycot because the scene of the pilgrimage of a good many people who had retained their interest. There were many who had got into touch with the inner side of life. These at least knew that Mme. Blavatsky was a reality. They knew that whatever doubt might be thrown on the account of the way external phenomena happened, the real knowledge of the unseen worlds and states of consciousness was possessed by Mme. Blavatsky and that in those realms of which they had some cognizance, Mme. Blavatsky was their master, and knew far more than they. It was a remarkable experience to see those who came. Some had private interviews: others were received in company with us who lived in the house. 63

Ja, wer lebte in dem Haus von Mabel Collins? And the method of treatment! At times argumentative: at others sarcastic: very rarely appealing for credence of justice: always the same driving energy which spared neither herself nor any other who might in any way further her Masters work. No matter what their separate interests might be, Mme. Blavatsky was a uniting link. For the most part they were all being welded together into a united body whose support could give to her a platform which should gain consideration for the Theosophical philosophy; and it was her mission to obtain a hearing for this in the western world. The nominal day began for Mme. Blavatsky before 7 a.m. When it really began I do not know. The body had to have its sleep, for it could not be driven too hard. But I had reason to believe that many hours of the night were spent in writing, though this never interfered with her usual hour to get to her desk. She was invisible till she called for her midday meal. I say midday, but it was a very movable meal and might be called for at any hour between twelve and four, a proceeding which naturally disconcerted a cook. Diese Tatsache ging natrlich an der Hausherrin spurlos vorber! Woe betide any disturber of those hours of work, for the more quiet she was, the more seriously she was engaged. Thereafter came callers, whom she might or might not see, if they had no appointment, and of these she made many. But Maycot was a long way out of London proper, and we had to face the disappointed pilgrims! Finally at 6:30 came for Mme. Blavatsky the evening meal, which was taken in company with the rest of us. Der Rest von uns ist eine Umschreibung, die gewhlt wurde um Mabel Collins nicht zu nennen! The table cleared, came tobacco and talk, especially the former, though there was plenty of the latter. I wish I had the memory and the power to relate those talks. All things under the sun and some others, too, were discussed. Here was a mind stored with information gathered in very extensive travels, an experience of life and experience of things of an "unseen nature," and with it all an acuteness of perception which brought out the real and the true and applied to it a touchstone which "proved the perfect mass." Of one thing Mme. Blavatsky was intolerant cant and sham and of hypocrisy. For these she had no mercy; but for genuine effort, however mistaken, she would spare no trouble to give advice and readjustment. She was genuine in all her dealings, but I learned then and later that she at times had to remain silent in order that others might gain experience and knowledge, even if in gaining it they at times deceived 64

themselves. I never knew her to state what was not true; but I knew she had sometimes to keep silence, because those who interrogated her had no right to the information. And in those cases, I afterwards learned that she was accused of deliberate untruth. One of her regrets comes to my mind as I write: "for then you will know that I have never, never deceived anybody, though I have often been compelled to let them deceive themselves." In all senses Mme. Blavatsky held that "There is no religion higher than Truth," and the position in which she was thus placed must have been one of the many phases of her martyrdom. The evenings passed in such talks, and all the while she arranged her "patiences." Many were the games at which I thus assisted in silence, gently indicating any opportunities which I saw of placing the cards. Sometimes these were acceptable, but at others, peaceful progress was interrupted by the effort to rap the disturbing finger on the table with her knuckles. There were times when an adroit withdrawal of the finger led to the knuckles rapping the table, and then "on my head" was it. Among other things which I learned was the fact that while Solitaire occupied the brain, H.P.B. was engaged in very different work, and that Mme. Blavatsky could play Solitaire, take part in a conversation going on around her among us others, attend to what we used to call "upstairs" and also see what was going on in her own room and other places in the house and out of it, at one and the same time. It was at one of these tobacco parliaments that Mme. Blavatsky stated her difficulty in getting her views expressed in the Theosophist. This was the magazine which she had started with Colonel Olcott in India. It was under his charge and he edited it in India and not unnaturally he conducted it on his own lines. But with the commencement of Mme. Blavatskys work in England a more immediate expression of her views became a matter of importance. So a new magazine was proposed and decided on and steps were taken to secure its publication. Oh, but there were discussions as to its title! "Truth," "Torch," and a variety of others were offered as suggestions and rejected. Then came the "Light-bringer" and finally "Lucifer," as an abbreviation. But this was most vehemently opposed by some as being too diabolical and too much opposed to les convenances. Perish the word! This secured its instant acceptance, and those who read the first number of Lucifer, (auf deren ersten Seite neben dem Namen von Blavatsky, auch der von Mabel Collins steht) and also that part of the Secret Doctrine which deals with the Fallen Angels, may see for themselves the information which those discussions gained for us out of Mme. Blavatskys

65

inner consciousness. Even if it was not planned from the outset, the result was to reveal a fund of information of vital interest in dealing with the mystery of Manas. The gathering together of many threads which led to the coming to Mme. Blavatsky at Norwood of those interested in spiritualism, Masonic lore, the Kabbalah, astrology and many kindred subjects, proved that Maycot was too far distant from central London and that it was also too small. So a move was decided on, and with the return of Countess Wachtmeister the household was moved to 17 Lansdowne Road. Then followed a time of still more arduous work. The editing of Lucifer, the work on the Secret Doctrine, of which I copied the entire first volume and part of the second on a typewriter (only to find it useless), the coming of interested callers in numbers and from all parts of England and the continent, with the formation of the Blavatsky Lodge and its meetings, made a very busy winter. An diesen Aktivitten war Mabel Collins beteiligt. The Secret Doctrine began to be printed and in this and in Lucifer Mme. Blavatskys idiosyncrasy of regarding page-proof as being equivalent to manuscript, led to much argument and expense. It was not merely that she would divide a page after the type was all locked in the forms and insert a quantity of fresh matter, but she would with much care and precision of scissors cut out and then paste in a single sentence in an entirely different place. Woe betide the zealous sub-editor who protested on behalf of the printers and the provision of funds. "Off with his head" or his metaphysical scalp were the orders of the Queen of our wonderland. Nevertheless the account for corrections of the Secret Doctrine came to more than the original cost of setting up! The Blavatsky Lodge was originally started as a body of people who were prepared to follow H.P.B. implicitly and a Pledge embodying this was drawn up. Auch hier war Mabel Collins mit dabei. We all took it and the meetings began. Every Thursday evening they were held in Mme. Blavatskys room, which was thrown into one with the dining room. Members flocked in, so that the rooms were too small, the interest being in the questions which were printed in "Transactions of the Blavatsky Lodge." At this time the increase in membership was such that those who entered signed the roll of membership and the Pledge almost mechanically. I was led to write an article for Lucifer, entitled "The Meaning of a Pledge" and I handed it to Mme. 66

Blavatsky. When she had read it through I was subjected to what I have since learned is called epilation, for I was divested of my scalp hair by hair. Exactly why I did not know, nor was I told. But when the process was finished somebody "upstairs" or "within" accepted the article and was rather pleased with it as being timely. But the result was the removal of the Pledge as a condition of membership in the Lodge ..In these brief notes and reminiscences there is no pretence to give a full account. Dieses ist in Bezug auf Mabel Collins eine vornehme Umschreibung seines Verschweigens ihres Namens und ihres Zusammenlebens in dieser Zeit. It would demand a far abler and deeper spiritual understanding than mine to write a life of H.P.B. All I can testify to is that she knew no weariness in the cause to which she was devoted; that she was noble in every sense of the word; that those who had opportunity to know her loved her, and that she was worthy of all their devotion. What we were able to give in the cause she served was returned many times over. But it was not for what she so freely gave that H.P.B. was loved. It was for what she was and what she represented. And with that, all is said. Viele Zeitgenossen haben dafr gesorgt, da Mabel Collins aus dem Bewutsein der Menschen verschwindet, dazu gehrt auch Archibald Keightley.

Flita. Die Blte und die Frucht. (The Blossom and the Fruit). Wahre Geschichte einer schwarzen Magierin. Aus dem Englischen bersetzt von Mitgliedern der Theosophical Society Jugenheim: Suevia-Verlag 1904 Flita. Die Blte und die Frucht. Wahre Geschichte einer schwarzen Magierin. Theosophisches Verlagshaus Leipzig 1904 ? 340 S., Flita. Die Blte und die Frucht. Wahre Geschichte einer schwarzen Magierin. 2. verb. Aufl. Leipzig, Theosophisches Verlagshaus (1921)
Flita Die Blte und die Frucht

Wahre Geschichte einer schwarzen Magierin Die Umwandlung und Luterung eines mit magischer Kraft begabten Menschen von der Selbstsucht zur Selbstlosigkeit spannend geschildert aus der Perspektive Flitas selbst. bersetzung ins Deutsche von Hans Breyer und Adolf Martin Oppel. 340 Seiten (ca. 1950)

67

Flita.( Die Blte und die Frucht.) Geschichte einer Magierin Schwarzenburg, Ansata, 1980 ,Nachdruck der Ausgabe 1904. 350 Seiten

1889
In diesem Jahr erschien wiederum kein Buch von Mabel Collins, aber sie bekam jede Menge Probleme! Am 15. Februar 1889 verlor sie ihren Posten bei der Zeitschrift Lucifer und im April 1889 trat sie aus der Theosophischen Gesellschaft aus oder wurde ausgeschlossen, die Angaben darber sind verworren.

Angeblich erhob Blavatsky gegen Collins den Vorwurf, mit Archibald Keightley schwarzmagische und tantrische Rituale ausgefhrt zu haben. Auch Archibalds Onkel Bertram Keightley soll darin verwickelt gewesen sein, beides wurde von Collins bestritten.
Jedenfalls vergiftete die Angelegenheit die Atmosphre und produzierte einen Skandal der schlielich zum Ausscheiden fhrte. Im Anschlu daran kam es zur Coues-Collins Auseinandersetzung. Dabei behauptete Elliott Coues, Collins htte auf Anweisung Blavatskys gesagt, ihr Buch Licht auf dem Pfad wre von den Meistern der Weisheit diktiert worden. Diese Aussage habe dann Blavatsky benutzt, um die Theosophische Gesellschaft aufzuwerten. Das Ganze fhrte zu einer Reihe von gerichtlichen Auseinandersetzungen und untergrub die Gesundheit Collins, die dadurch ber Jahre hinweg Nervenzusammenbrche ( oder vielleicht nervs bedingte Kopfschmerzen, auch Migrne genannt?) hatte. Zitiert aus: Wikipedia http://de.wikipedia.org/wiki/Mabel_Collins Die sogenannte Coues-Collins Affre, die aber genauso als Blavatsky-Coues Affre anzusehen ist. As kann man aus diesem Geschehen lernen? 68

Es folgt ein Exkurs ber weitere Arten der Verleumdung, die eingesetzt wird, um einen Gegner zu bekmpfen.

Siehe Anhang: Was ist das Gawain-Syndrom, oder wer beschuldigte Mabel Collins?

Galahad, Bors and Percival achieve the Grail "The Achievement of the Grail" (1891-4) Tapestry by Edward Burne-Jones, Museum and Art Gallery of Birmingham Es handelt sich um Menschen, die Gutes tun und denen man Schlechtes nachsagt. Verschweigen, unterdrcken des Namens, nicht gelten lassen, Vergessen Also:

Ein bel kommt selten allein: Jack the Ripper

Maybe the Ripper was Dr. Roslyn D'Onston (born Robert Donston Stephenson), a journalist and medical man obsessed with the occult. D'Onston himself wrote articles claiming to know the true identity of Jack the Ripper. He also claimed to know exactly how the crimes were committed and stated that they were part of a black magic ritual. In his writings, D'Onston used the pseudonym Tautriadelta. One of these articles was published in the April 1896 issue of the journal Borderland, edited by Spiritualist W. T. Stead. In a foreword to the article, 69

Stead writes that the author "prefers to be known by his Hermetic name of Tautriadelta" and also states: "The writer has been known to me for many years. He is one of the most remarkable persons I ever met. For more than a year I was under the impression that he was the veritable Jack the Ripper, an impression which I believe was shared by the police, who, at least once, had him under arrest; although as he completely satisfied them, they liberated him without bringing him into court." In the article itself Tautriadelta claims to have studied occultism under the novelist Bulwer Lytton, celebrated for his occult stories, and to have witnessed or taken part in extraordinary occult phenomena in France, Italy, India, and Africa. D'Onston lived in London's Whitechapel, where the Ripper murders took place, in the same lodginghouse were Theosophist Mabel Collins and her occultist friend Vittoria Cremers lived. Collins became infatuated with D'Onston, but subsequently experienced fear and revulsion around him. She once told Cremers about something D'Onston said to her and showed her, and said "I believe D'Onston is Jack the Ripper." Cremers had noticed a large black box in D'Onston's room, and one day, while the doctor was out, she looked inside the box. She found some books and also some black ties that had dried, dull stains at the back. She thought the stains might be blood. Later, commenting on a newspaper report that the Ripper would kill again, D'Onston laughed and said, "There will be no more murders. Did I ever tell you that I knew Jack the Ripper?" He went on to describe in detail how the Ripper had carried out the murders, said they were "for a very special reason," and related how he had concealed the organs cut from the victims in the space between his shirt and tie. The story of the discovery by Cremers is retold in The Confessions of Aleister Crowley (1969) without naming D'Onston. Aleister Crowley also writes: "At this time London was agog with the exploits of Jack the Ripper. One theory of the motive of the murderer was that he was performing an Operation to obtain the Supreme Black Magical Power. The seven women had to be killed so that their seven bodies formed a 'Calvary cross of seven points' with its head to the west." 70

All these references are detailed by Melvin Harris in his book, and he also cites an unsigned article by D'Onston that reinforces Crowley's claim that the murders were a black magic operation. The article is titled "Who Is the Whitechapel Demon? (By One Who Thinks He Knows)" and propounds in detail a black magic theory about the murders, stemming from occultist liphas Lvi 's work Le Dogme et Rituel de la Haute Magic. D'Onston's precise knowledge of the methods and intentions of the murders, impudently combined with false clues while posing as an investigator of the crimes, makes a strong case that he was Jack the Ripper, as W. T. Stead, Vittoria Cremers, and Mabel Collins suspected. Aus: Kim Farnell, http://www.kimfarnell.co.uk/mabel1.htmThe Many Lives of Mabel Collins The full story of Mabel's life appears in her book : Mystical Vampire. Mabel Collins Reise nach Marokko regte sie zu dieser Novelle an. Diese erscheint wie eine Rckkehr zur Schriftstellerei vor 1884 und ein Ausweichen auf ein ganz anderes Feld.

19. 1890 Ida: an adventure in Morocco.

London, 1890. Book Pagination: 8vo.

Ida: an adventure in Morocco, a novel /New York : J.W. Lovell, [1890] 77 p Ida, an adventure in Morocco, a novel / 1892. Ida: an adventure in Morocco / 1987.

20. The Confessions of a Woman New York, J. W. Lowell company [c1890] 1 p.

l., 262 p. Es zeigt sich, wie es auch einem heute ergehen kann, wenn man sich ber Mabel Collins und ihr Umfeld nher informieren mchte.

Kleiner Exkurs zu Daniel N. Dunlop und einer Geschichtsschreibung (fast) ohne Mabel Collins
1887 begegnete Dunlop bei einem Besuch in Irland seinem Lebensfreund George William Russell, der als AE vom gnostischen Wort Aeon zahlreiche Werke poetischen und visionren Inhalts schrieb und auch malte. Zwei Jahre spter bersiedelte Dunlop nach Dublin, wo er als Wein- und Teehndler arbeitete. Es bildete sich ein Fr eundeskr eis, zu dem auch William Butler Yeats gehr te, in dem die Wer ke Helena Petr owna Blavatskys und Mabel Collins studier t wur den.(Hervorhebung von mir) Bei einem Dantevortrag lernte er Eleanor Fitzpatrick kennen und lieben. Doch sollte ein unabhngiger Theosoph heiraten? In einem nchtlichen Schauerlebnis erscheint nach hartem Kampf widerstreitender Mchte auf dem inneren Seelenschauplatz das Gesicht eines alten, weisen Mannes, der mich zu lehren begann. Der 1891 geschlossenen Ehe mit Eleanor entsprossen zwei

71

Tchter und ein Sohn. Gemeinsam mit Russell gab Dunlop zwischen 1892 und 1897 die theosophische Zeitschrift The Irish Theosophist heraus.

Auch hier gibt es dieses: Review Pleasure & Pain by Mabel Collins, in: The Irish Theosophist 1897, Vol. 5, January p79 - - anon The Irish Theosophist 1892-1897 Dublin, Ireland, D.N.Dunlop (Hrsg.)
Im Herbst 1897 bersiedelte die Familie nach New York. Dunlop setzte sich in Wort und Tat weiterhin fr die theosophische Sache ein; er bettigte sich eine Weile als Privatsekretr der charismatischen Catherine Tingley. Er machte die fr ihn bedeutsame Bekanntschaft des Okkultisten H.W. Percival, der altwestliche kosmologische Kenntnisse besa. Nach einer Beschftigung bei der Maschinenfabrik Pierce & Miller wurde er 1899 zum europischen Verkaufsleiter der Firma Westinghouse ernannt. Bald darauf zog die Familie nach London. Hier lernte er durch Vermittlung von Yeats 1903 James Joyce kennen. Er schrieb Artikel fr die Theosophical Review und sah 1905 oder 1906 auf einem theosophischen Kongre erstmals das Antlitz Rudolf Steiners, das einen unvergelichen Eindruck machte. 1909 kndete Dunlop im Vhan, dem offiziellen Organ der Theosophischen Gesellschaft, die Idee von Sommerschulen an, deren erste noch im selben Jahr stattfand. Im folgenden Jahr erffnete er bei Manchester das Blavatsky Institute, dem auch Annie Besant einen Besuch abstattete. Zusammen mit Charles Lazenby gab er die Monatsschrift The Path heraus, die bedeutende Artikel aus seiner Feder ber praktische Magie, ber den Tierkreis, die Funktion des Denkens oder zu christologischen Themen publizierte. Um die gleiche Zeit begrndete er den britischen Wirtschaftsverband British Electrical and Allied Manufacturers Association (BEAMA).

Mabel Collins led the Light on the Path Lodge of the Theosophical Society together with D.N. Dunlop. Warum ist es so schwer Geschichte zu schreiben? (Frage von mir)
Im Jahre 1912 forderte Dunlop Alfons Baron Walleen, einen langjhrigen Schler Rudolf Steiners, dazu auf, in der von ihm prsidierten Light-On-The-Path-Loge Vortrge ber Steiners Christus-Auffassung zu halten zu einem Zeitpunkt, in dem der von Dunlop abgelehnte Krishnamurti- Humbug seinem Hhepunkt zusteuerte. (So wir d Mabel Collins einfach dur ch den damaligen Sekr etr der Loge D.N. Dunlop er setzt ( ein auch in unser en Kr eisen sich for tsetzendes Phnomen der Auslschung von Mabel Collins, Siehe auch die Br iefe Mabel Collins an Rudolf Steiner ). Dunlop war kein Mensch jher geistiger Richtungswechsel, aber er lie Steiner ber Walleen wissen, dass man in England bereit sei, seine Lehre mit offenen Armen aufzunehmen. Mitten im Krieg verffentlichte er die vlkerpsychologische Studie British Destiny; im gleichen Jahr publizierte er ein Buch ber spirituelle Entwicklung mit dem Titel The Path of Attainment. Die simultane Verffentlichung dieser beiden Schriften zeigt, dass Dunlop die Betrachtung groer Zeitfragen und die Frage der spirituellen Entwicklung des Einzelnen als zwei Seiten einer Medaille betrachtete. 1918 erschien The Science of Immortality, in dem sich erstmals ein Hinweis auf Steiner befindet, und zwar auf dessen Werk Die Geheimwissenschaft im Umri. Im Dezember 1920 wurde Dunlop Mitglied der Anthroposophischen Gesellschaft, zunchst ohne aus der Theosophischen Gesellschaft auszutreten; Brge war der langjhrige Schler Steiners und bersetzer Harry Collison. In der von Dunlop geleiteten anthroposophischen Human Freedom Group begegnete er im Januar 1922 Eleanor C. Merry, der er bis zu seinem Tod verbunden blieb.

72

Alles Kleingedruckte aus: Forschungsstelle Kulturimpuls Biographien Dokumentation www.kultur impuls.or g

Interessanterweise wird gerade hier eine wichtige biographische Besonderheit nicht erwhnt. Die Zusammenar beit von Dunlop und Collins. Dafr hat man aber eine besondere Aufmerksamkeit fr dieses:
Abkrzungen : siehe www.kultur impuls.or g Copyright: Text und Bild sind ur heber r echtlich geschtzt. Repr oduktion in jeglicher For m nur nach schr iftlicher
Genehmigung der For schungsstelle Kultur impuls, Dor nach

Forschungsstelle Kulturimpuls Biographien Dokumentation www.kulturimpuls Und das passt zusammen. Es fehlt jeder Hinweis auf Mabel Collins, aber das Copyright ist wichtig!
Maria Coduzzi (gest.:14.01.1967) Cohn Giovanni Colazza (09.08.1877-16.02.1953) Beruf: Arzt. ( Namensvarianten:Leo Phoebe Colazza Susanna Elisabeth Colder (01.01.1859-11.08.1942) Cole Christine Collin (21.01.1861-05.07.1939) Eva Collins Harry Collison (05.03.1868-13.12.1945) Beruf: Rechtsanwalt, Generalsekretr der Anthroposophischen Gesellschaft in Grobritannien.

(Auszug aus der Liste der Personen der Forschungstelle). Zitiert aus: Forschungsstelle Kulturimpuls Liste der Personen zu denen biographische Daten vorliegen.
Kontakt: siehe www.kulturimpuls.org

73

Daniel N Dunlop in later years

21. 1891 A Debt of Honor New York, J. W. Lovell company [c1891] 198 p.
A debt of honour. [A novel.] London, 1892. Book Pagination: 8vo.

22. 1892 The Story of an Heiress New York, Chicago, United States book
company [c1892] 1 p. l., [5]-328 p.

23. Suggestion . [A novel.] New York, Lovell, Gestefeld & company [1892] 276 p.8vo 24. Morial the Mahatma New York, Lovell, Gestefeld & company [c1892] 270 p.
Dieses Buch habe ich trotz mehrjhriger Versuche nicht in die Hand bekommen. Es ist eine Abrechnung mit dem Meister Treiben in der Theosophischen Gesellschaft. Siehe ebenso The Mahatma und noch deutlicher: 1895 The Mahatma ,a tale of modern Thosophy.

25. 1893: Juliets Lovers

London, 1893.: Book 3 v. ; 8vo.

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Mabel Collins Stellungnahme zur Mahatmafrage:

1895 The Mahatma: A tale of Modern Theosophy

Dieses Buch ist nicht durch Fernleihe zu erhalten. Es taucht nicht auf dem antiquarischen Markt auf. Weltweit ist es nur in folgenden Bibliotheken nachgewiesen

26. The story of the year. A record of feasts and ceremonies / by the author of "Light on
path" [i.e. Mabel Collins]. London, 1895. ,55 p. ; 8vo. The Story of the Year - new completed edition The Mystery of the Year? Die Geschichte des Jahres ,Erste deutsche Ausgabe ,Stuttgart ,1904;

the

"Die mystischen Wahrheiten, die dieses Buch enthlt, gehren zu den hchsten, die uns zugnglich sind, und sind rein genug ausgesprochen." (Begleitwort); M.C. verfasste Romane mit okkulten Themen & war zeitweilig Mitarbeiterin von H.P. Blavatsky, doch da sie den Sitz der "Meister" in die eigene Seele verlegte, kam es zum Bruch. Ab 1909 mit Rudolf Steiner & Marie von Sivers persnlich bekannt, schloss sie sich 1913 der Anthroposophischen Gesellschaft an. Sie wirkte zusammen mit D. N. Dunlop in der theosophischen Loge 'Light on The Path'; Rechtmige 3. dt. Ausgabe 8, Leineneinband, 183 S.

Die Geschichte des Jahres. Seine geistigen Feste und Feiern. Vom Verfasser von "Licht auf den Weg". bersetzt von A.M.O. (d.i. Adolf Martin Oppel) und Dr. H. B. (verm. H. Breyer) Leipzig A.M.O. Verlag 1930 Das innere Jahr seine Feste und Rsten Die religisen Feste und ihre mystische Wirklichkeit, in einer vom bersetzer besorgten Zusammenfassung der "Geschichte des Jahres", die vor allem Adventsund Weihnachtszeit betrachtet, und des spteren Werkes "Wenn die Sonne nordwrts geht". bersetzung ins Deutsche von Hans Breyer. 101 Seiten. O.J. (ca. 1950) 75

27. Green Leaves London, 1895. Book Pagination: 8vo

Grne Bltter. [Verdant leaves.] in : Sphinx 1896 22 123 May 281 .

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Neues Grnen ,Robert Ullrich Verlag,Stuttgart,1950, 1.) "Neues Grnen"

Eine Deutung eigener mystischer Erlebnisse durch die Verfasserin, mit einem Nachwort des bersetzers ber die Entstehung der Schriften von Mabel Collins. Neue bersetzung ins Deutsche von Hans Breyer. 36 Seiten

First steps in occultism. Being 1. Practical occultism / by H.P.B. [i.e. Elena Petrovna Blavatskaya]. 2. Occultism v. The occult arts, by H.P.B. [i.e. E.P. Blavatskaya]. 3. Comments on "Light on the path", by M. C. [i.e. Mabel Collins]. Reprinted from Lucifer. London, 1895. Format: Book Pagination: 16mo. Series: Lotus leaves ; 3

28. 1896 The star sapphire. [A novel.] London, Book Pagination: 8vo.
The Star Sapphire [a novel] Boston, Roberts brothers, 1896. 311 p. 21 cm. The star sapphire. [A novel.] London, 1902. Book Pagination: 8vo.

Temperenzler, Feminismus, Tierschutz (Vivisektion), Vegetarismus, Politik

In the late 1890's Mabel was still spending time in London at her lodgings in Wandsworth. It was while she was there that she came across the Brown laboratory. Scandalised by the treatment of the animals there Mabel published a pamphlet and distributed 1000 copies locally with the help of friends. She sought the help of the suffragette and activist Charlotte Despard in her campaigning and established a 77

friendship that was to lead Mabel to write a book with Despard about her experiences in Holloway in 1908. Mabel fictionalised this part of her life in her novel The Star Sapphire. The campaign was huge and went on for years. Mabel's petition travelled the country as she spoke passionately and was to gain 50,000 signatures against vivisection.
Aus: Kim Farnell, http://www.kimfarnell.co.uk/mabel1.htm

Der Sternsapphir Lorch (Wrttemberg), Karl Rohm, 1914, 391 S.

29. 1897 Pleasure and Pain-An

Essay on Practical Occultism Addressed

to readers of Light on the Path Lust und Schmerz. [Pleasure and pain.] Lobl 1897, 9 52 18 Translated by Franz Hartmann Lust und Schmerz. [Pleasure and pain.] Lobl 1897 9 53 2 90Translated by Franz Hartmann Lotusblten wurden herausgegeben und editiert von Dr. Franz Hartmann, 18931900 in16 Ausgaben Review Pleasure & Pain by Mabel Collins, in: The Irish Theosophist ,1897, Vol. 5, January p79 - - anon The Irish Theosophist 1892-1897 Dublin, Ireland, D.N.Dunlop (Hrsg.)

1899
1899 wurde Mabel Collins Sekretrin bei der British Union for the Abolition of Vivisection (BUAV) (Britische Gesellschaft zur Aufhebung der Vivisektion) und 1909 zog sie fr die BUAV als Parliamentary Secretary ins britische Parlament. Neben diesem Engagement fr den Tierschutz trat sie fr den Vegetarismus ein und als Impfgegnerin in Erscheinung.
The British Union for the Abolition of Vivisection (BUAV) was founded in 1898 by a remarkable woman called Frances Power Cobbe. Cobbe was at the forefront of the battle against vivisection, but was also a prominent campaigner against the workhouses and for the rights of women and children. Her guiding hand set the course for the BUAV from its inception, far beyond her death in 1904, right up to the present day. From the

78

outset, the BUAV aimed to raise vital public awareness and to campaign peacefully. Short-term leases would be agreed on vacant shops in town centres for weeks at a time. These shops would be stocked with leaflets and publications, and posters were displayed in the window to attract passers-by. The BUAV also held public meetings and wrote letters to the press to raise the level of debate.

Francis Power Cobbe After the death of Frances Power Cobbe in 1904, the future of the BUAV was entrusted to Dr Walter Hadwen. Under his guidance, the organisation continued to grow rapidly and increased its profile and parliamentary work. Debating classes were held on the last Friday of each month to encourage the study of anti-vivisection literature and to develop debating skills.

Dr.Walter Hadwen

79

Eine Demonstration gegen die Vivisektion in : South Hill Park, Hampstead, whrend der Tier-WohlfahrtsWoche im Mai 1928

1904 30. The scroll of the disembodied man, written down by Mabel Collins and
Helen Bourchier. London, J.M. Watkins, 1904. 38 p.

80

Hinweis auf der letzten Druckseite:

Die Kunde vom krperfreien Menschen ,(ca.1950)

31.Der heilige Pfau.

In: Raatz, Paul (Hrsg) Theosophisches Leben. Gewidmet der Theosophischen Bewegung und dem Studium von Philosophie, Religion und Wissenschaft. Organ der "Theosophischen Gesellschaft Deutscher Zweig". VII. Jhg. 1904/05 kmpl. (in 12 Nummern, gebunden in 2 Bde.) Berlin Paul Raatz, Theosophischer Verlag 1904

81

32. 1905 Psychic Development: The Inner Vision, in: Broad Views 1905 Vol. 3 ,
February p156 ( Broad Views 1904-1907 London, Hrsg. : AP Sinnett

33. Death as a Psychic Experience, in: Occult Review ,1905 Vol.2,

p240

November

34. Illusions

London: Theosophical Publishing Society, 1905, 71 p.Book Pagination: 8vo.

Fnf Blindheiten. Illusions. Deutsche Ausgabe besorgt von Dr. med. Hans Breyer Calw: Ullrich, 1960 50 S. OBr50 Seiten. Vorgnge vor allem bei der Wiedereinkrperung, dargestellt in erzhlten Beispielen, die sich an deutende Abhandlungen anschlieen.

Fnf Blindheiten 1960

35. A cry from afar. To students of "Light on the path" / by the author of "Light on the
path." Written down by Mabel Collins - Mrs. K. Cook. London, 1905. Book Pagination: 8vo. from the opening sentences of "light on the path" are the far cry from beyond the incarnations to those who are struggling in them. First edition. 54 pages.

82

A Cry from Afar.

EIN RUF

AUS DER FERNE

(A CRY F R O M A FA R)
DEN SCHLERN VON LICHT AUF DEN WEGS VOM VERFASSER VON LICHT AUF DEN WEGS
NIEDERGESCHRIEBEN VON

MAKEL COLLINS
AUTORISIERTE DEUTSCHE AUSGABE

TH EO S O PH IS C H ES V ERL AG S H AUS Dr. HUGO VOLLRATH - LEIPZIG - 1908

83

A cry from afar: to students of Light on the path. / (Mrs K. Cook) 1913 Ein Ruf aus der Ferne Ein spterer Nachtrag zu "Licht auf den Weg" und eine fr jeden Leser unentbehrliche Verdolmetschung. bersetzung ins Deutsche von Hans Breyer. 42 Seiten o.J. ( ca. 1950 ) A cry from afar. To students of "Light on the path" / by the author of "Light on the path." Written down by Mabel Collins - Mrs. K. Cook. London, 1954. Book , 54 p. ; 16mo. Rules from The Light on the Path

36. Loves chaplet. By the author of "Light on the path" and "The idyll of the white
lotus" / [i.e. Mabel Collins]. London, 1905. Book Pagination: 8vo. Loves Chaplet, and the Life after Death

Die Krone der Liebe, Renatus Verlag,Lorch,1909,66 S. Dr.Hans Breyer und Adolf Martin Oppelt

37. 1906 The Awakening The Awakening. London: Theosophical Publishing Society,
1906. 102 p. Book Pagination: 8vo. The awakening. Portuguese: O despertar Sao Paulo, Editra Pensamento [1964] 124 p. illus.

38. The Builders (Destroyers in a Chaotic World) Theosophical Publishing Society

London 1910, 70 p. 84

39. 1907 The Reality of Dream Consciousness, in : OccRev y1907 v5 May

p268

40. The Disciple, 1907

Der Schler. Ein Okkulter Bericht ber Forschungen zur Lebensverlngerung Hirthammer, Mnchen, 1983

41. 1908 Outlawed Zusammen mit Charlotte Despard: Despard and Collins's(1908)

Charlotte Despard (18441939) Charlotte Despard Feministin,Vegetarierin,Pazifistin,Sozialistin

85

In February 1907 she was arrested during a demonstration at the Houses of Parliament and was sentenced to three weeks imprisonment. In the same year an open rift developed with Emmeline and Christabel Pankhurst, who had unilaterally cancelled the annual meeting of the WSPU and altered its constitution. Despard, with others, organised another conference that led to the formation of the Womens Freedom Party, which was to engage in illegal but non-violent action. In 1909 she was arrested and imprisoned for leading a delegation to speak to the Prime Minister,but she was discharged after five days because of ill health. Collins became an active worker in the movement for women's suffrage in Britain and collaborated with suffragette Charlotte Despard on a novel, Outlawed (1908) dealing with the subject of women's rights. Die Zusammenarbeit dieser beiden Frauen sollte noch genauer untersucht werden. Hier ist ein Stck Zeitgeschichte der Befreiung der Frau aufzuarbeiten!

42. Fragments of Thought and Life: being seven essays, and seven fables in
illustration of the essays , written down by Mabel Collins - Mrs. Keningale Cook London, Theosophical Pub. Society, 1908.121 p.Book Pagination: 8vo.

Bruchstcke aus dem Denken und Leben von Mabel Collins,o.J. Schatzkammerverlag ,Mnchen, Erfahrungen und Erlebnisse eines Schlers auf dem Pfade, dargestellt in sieben Abhandlungen und erzhlten Beispielen wie in den "Fnf Blindheiten" aufeinanderfolgend und bezugnehmend. bersetzung ins Deutsche von Max Grf, 52 Seiten

86

43. 1909 One life, one law- "Thou shall not kill." London, Theosophical
Pub. Society, 1909. 70 p.Book Pagination: 8vo.

Eine Schrift fr den Schutz des Lebens von Tieren.

44. 1910 Wenn die Sonne nordwrts geht. (Autoris. bersetzung aus d. Engl.
v. A. Dunkhase) Leipzig, Theosophisches Verlagshaus, ca. 1910

When the Sun Moves Northward 183p. 1912

Wenn die Sonne nordwrts geht - Ein Bericht ber die sechs heiligen Monate, enthaltend das mystische Ritual aus der "Geschichte des Jahres" und die Lehre

87

betreffend das Wiederauferstehen aus "Grne Bltter" Leipzig, Theosophisches Verlagshaus, 1912, 244 S.

When the Sun moves Northward - Being a Treatise on the Six Sacred Months London, The Theosophical Publishing Society, 1912

When the sun moves northward London Theosophical Publishing House 1923 88

When the Sun Moves Northward Theosophical Publishing House 1941 Cuando el sol avanza hacia el norte Mexico, Editorial Orion, 1962 When the Sun Moves Northward: Being a Treatise on the Six Sacred Months 1963 When the sun moves northward : the way of initiation / Mabel Collins. 1st Quest ed. Published/Created: Wheaton, Ill., U.S.A. : Theosophical Pub. House, 1987. xii, 160 p. ;

In diesem Buch als Frontispiz, die einzige bekannte Fotografie von Mabel Collins.

45. 1912 The First Step in Occultism, 46. A Rosicrucian Ideal, in:

in : PathUK y1912 v3 August p58 -

OccRev y1912 v15 March p146

Dieser Beitrag ist eine Zusammenfassung der Vortrge von Baron Wallen, die er in der Light on the Path Loge gehalten hat und zugleich ein Beweis des erstaunlichen Verstndnis fr die aus zweiter Hand gegebenen Ergebnisse von Rudolf Steiners Geistesforschung. Ein Exemplar der Occult Revue wurde an Rudolf Steiner geschickt. In ihm finden sich einige Anstreichungen von seiner Hand(Archiv, Dornach).

89

D.N. Dunlop und Mabel Collins :

Ein Jahr spter [1912] organisierte Dunlop eine Sommerschule in Torquay, und auch an diesem Orte sollte er zwlf Jahre spter zurckkehren, um ein Jahr nach der Penmaenmawr-Schule von 1923 die zweite und letzte anthroposophische Sommerschule zu arrangieren. Unter den Vortragenden , die an dieser vierten internationalen Sommerschule mitwirkten, war auch eine gewisse Mrs. Cook, Verfasserin des Bchleins Licht auf den Weg und anderer inspirierter Schriften, die unter dem Namen Mabel Collins bekannt war. Vielleicht lag es nicht zuletzt an der Anwesenheit dieser bedeutenden Persnlichkeit, da die Vortrge ein hheres Niveau erreichten als bei jeder frheren Sommerschule, wie Dunlop feststellte, selbst wenn es diesmal schwerere war, einen Krper fr den Nirmanakaya der Gruppe aufzubauen. Im Kommentar zu dieser Torquay-Schule ( der in der Septemberausgabe von The Path erschien) betonte Dunlop einmal mehr die Bedeutung einer wahrhaft spirituellen Gemeinschaftsbildung: Unter solchen Umstnden knnen alle unsere Ideale auf ein gemeinsames Ziel projiziert werden, und unsere heiligsten Bestrebungen ziehen den geheimnisvollen Besucher an, dersie im Wunder einer Liebe offenbaren wird, in der alle persnlichen Elemente schweigen.Hier werden die Teile des Brotes des Lebens in Krben gesammelt, um die Menge zu speisen. Mgen wir alle gelernt haben, Schler des Einen zu werden, uns mit den Adlerschwingen der Imagination fortzubewegen, mit geflgelten Fen seine Botschaft auszutragen, fest und sicher den Weg des Licht zu gehen und mitten in der Wste des Lebens nirgends zu erlahmen. (Aus: Thomas Meyer: S.N.Dunlop Ein Zeit- und Lebensbild 2.vernderte und erweiterte Auflage, Basel 1996, S.104 f.; Dazu die Quelle zum Bericht der Sommerschule 1912,in: The Path, UK ,1912 Volume 3 ,September p113 - Reflections & Refractions - The International School - The Theosophical Society -- The Editor (DND).

Was Thomas Meyer bei der Abfassung dieses Textes noch nicht wute, war, da die beiden in London eng in der Light on the Path Lodge zu sammenarbeiteten.

47. The transparent jewel / by Mabel Collins. [On the aphorisms of yoga compiled
by Patajali. With the text in English, partly in the translation by Mailla Nabhubh Dvivedi, partly in that by Tukrma Tty.] London, 1912. 142p,Book Pagination: 8vo.

90

The Transparent Jewel. [On the Aphorisms of Yoga compiled by Patajali. With PATAJALI main entry MANILALA NABHUBHAI DVIVEDI 1912 The Transparent Jewel (1) OccRev y1912 v16 August p75 The Transparent Jewel (2) OccRev y1912 v16 September p144 The Transparent Jewel (3) OccRev y1912 v16 October p220 The transparent jewel. Boston, Occult & Modern Thought Book Centre, 1913. 142 p.

48. 1913 The Supreme Secret,

in: OccRev y1913 v17 April p207

49. Dr Rudolf Steiner on human Evolution, in:

OccRev y1913 v17 May p279

Der Ausbruch des ersten Weltkrieges verhinderte eine Fortsetzung der aufgenommenen Beziehung zu Rudolf Steiner.

50. 1914 The story of Sensa. An interpretation of the idyll of the white lotus.
London,Book 8vo.

51.The Crucible (A Picture of the Hours of War as seen with Inner Vision) London,
Theosophical publishing society, 1914. 128 p: Book: 8vo.

The onset of the First World War saw Mabel deeply depressed as she wrote in her book The Crucible. Although many believed it would be over in a matter of weeks, Mabel was unconvinced.

91

Mabel had been attracted to Steiner's work for some time but with the onset of the war the British TS sought to dissociate itself from all things German. In previous arguments about Steiner's conduct within theosophy Mabel had taken his side. Aus: Kim Farnell: The many Lives of Mabel Collins siehe: http://www.kimfarnell.co.uk/mabel1.htm Diese Aussagen sind in Bezug auf The Crucible falsch. Ihre Aussage zum Krieg: It is spiritual life which must sought and won, and the nation which first says: Never again! to its own sins and crimes will be the true conqueror, will hold aloft the flag of true glory. Diese Aussage ist alles andere als aus tiefer Depression heraus geschrieben, sondern aus ihrer Sicherheit heraus, welche geistigen Realitten wirksam sind . ( The Crucible, Seite 125.Geschrieben September 1914),wo alle Welt den Hurra-Patriotismus hochhlt). In welcher Weise Mabel Collins gezwungen wurde, Annie Besants Linie zu folgen ( "she was now forced to follow Annie Besant's line), wird nicht nachgewiesen oder begrndet. Es ist erscheint unglaubwrdig, da Mabel Collins ihre eigene Linie jemals verlassen htte. Es finden sich keine Irrtmer, sondern nur, sich ergnzende sich fortentwickelnde Interpretationen und Konsequenzen in ihren Werken.

52. 1915 As the flower grows. Some visions and an interpretation, etc.
1915. Book : 8vo.

London,

As the Flower Grows, in: an interpretation of Light on the Path OccRev y1915 v21 June p339 As the Flower Grows (2) ccRev y1915 v22 July p29 As the Flower Grows (3) OccRev y1915 v22 August p103 As the Flower Grows (4) OccRev y1915 v22 September p161 -

92

53. Our Glorious Future

Catherine Metcalfe Our Glorious Future (1915)

Our glorious future. The interpretation of "Light on the path.". Edinburgh, 1917, Book 8vo.

Wie unermdlich Mabel Collins an ihren Stzen aus Licht auf dem Weg ihr Leben lang gearbeitet hat, kann man in diesem Buch erkennen. Es war 1917 in Edinburgh erschienen, (115 Seiten) und dabei eine weitere Interpretation ihrer frhen esoterischen Schrift, allen Schlern gewidmet: These rules are written for all disciples.

54. 1918 The Morality of Killing , OccRev y1918 v28 November p291 -Ltte
Review - Our Glorious Future byMabel Collins OccRev y1918 v27 January p59 HJS

55. 1919 Is Killing Animals Cruelty? OccRev y1919 v29 January p51 - Ltte 56. The Morality of Killing OccRev y1919 v29 March p168 - Ltte
The Morality of Killing OccRev y1919 v29 May p290 - Ltte 93

57. 1920 The Locked Room. A true story of experiences in spiritualism.

1920. Book 8vo. 176p.

London,

Review: - The Locked Room by Mabel Collins ,in : The Occult Revue ,1920 Vol.31 ,June p366 HJS Auch dieses Buch ist nur in wenigen Bibliotheken erhalten, kommt auf dem antiquarischen Buchmarkt seit Jahren nicht vor, und wird nirgends weiter zitiert.

58. 1923 LUST UND SCHMERZ Eine Abhandlung ber den praktischen
Okkultismus Aus dem Englischen bersetzt von F. Hartmann M.D. Separat Abdruck aus den Lotusblten" Leipzig Verlag Wilhelm Friedrich 1923

Lust und Schmerz 1923

59. Dden som Psykisk Erfaring. Norsk Teosofisk Forlag, 1923. 72 s. hft. Omslag
slidt.

1927

COLLINS, Mabel (Mrs.Kenningale Cook) Author: "Light on the Path" and other

books; see Book List. Conducts Postal Lending Library with C. M. Metcalfe at 21 Montpellier Walk. Address: Cintra Lawn, Gloucester Road, Cheltenham. 94

Eintrag gefunden in: WILLIAM C. HARTMANN : WHO'S WHO IN OCCULTISM, NEW THOUGHT PSYCHISM and SPIRITUALISM
(A Biography, Directory and Bibliography Combined) In Distinctly Separate Sections THE STANDARD REFERENCE WORK OF THE WORLD[Spiritualism Section Excerpt Only] Compiled and Edited byThe Author of "Who's Who in Occult, Psychicand Spiritual Realms" Founder of The Occult Brotherhood; Member, American Society for Psychical Research; Member, National Laboratory of Psychical Research (London); Member, The International New ThoughtAlliance; Hon. Member, National Astrological Association, etc. Second Edition of"HARTMANN'S WHO'S WHO" "Seek and Ye Shall Find' Issued Under the Auspices ofThe Occult BrotherhoodTHE OCCULT PRESS Jamaica, N. Y. U.S.A. 1927

1934
Unsere glorreiche Zukunft. Erklrung von "Licht auf den Weg" / Geleitwort: Gottfried BuchnerLorch : Renatus-Verl., 1934

60. 1950 The Story of Sensa Verffentlicht durch Maud Hoffman

Sensa, a mystery play in three acts. Adapted from The idyll of the white lotus. [By] Mabel Collins & Maud Hoffman. Covina, Calif., Theosophical University Press [1950] Misteriia goda.ALBA, 1965. 87 S. (keine nheren Angaben).

95

Anhang
Mystical Vampire The Life and Works of Mabel Collins By Kim Farnell The characters * Mabel Collins, theosophist, novelist, journalist, fashion columnist, anti-vivisection campaigner

* Madame Blavatsky the extraordinary Russian occultist and founder of Theosophy and other eminent members of her Theosophical Society

* Annie Besant, social reformer and theosophist

* Robert Donston Stephenson, a candidate for Jack the Ripper and Mabel's lover

* Frances Power Cobbe, social reformer, suffragist and anti-vivisection campaigner

* Charlotte Despard, social reformer, and anti-vivisection campaigner The story Mabel Collins was an independent woman in the oppressive Victorian climate. She wrote many novels, but most will remember Mabel Collins for her best selling mystical text ''Light on the Path'' published by the Theosophical Society. After her fall out with Madame Blavatsky, she carried on with her life as an esotericist, traveller and writer. She was moved by the plight and suffering of helpless creatures, and became a campaigner for the abolition of vivisection Es folgen noch Angaben zu drei Bhnenstcken von Mabel Collins. Diese Stcke sind bei Kim Farnell dokumentiert. Suggestion,or the Hypnotist,1891 A Modern Hypathia ,1894 Sensa,1914 96

Ebenso die Bcher und Beitrge in Magazinen (Periodicals). Hier noch nicht genannte Werke werden noch einbezogen, auf der Grundlage der Bibliographie bei Farnell.

Noch mehr Material fr spteren Gebrauch: Hier vor allem Beitrge zum Buch von Farnell:
Kim Farnell MYSTICAL VAMPIRE The Life and Works of Mabel Collins , Oxford 2005 Erste Biographie zum Leben und Werk Mabel Collins.

Wie wird mit Mabel Collins heute umgegangen? Hier ein aktuelles Beispiel: ( Farbige Hervorhebungen und deutsche Kommentare von mir.).

Issues of Theosophical History: By the Editor: Dr. James Santucci Vol. X, Issue 2 (April 2004) Although Mabel Collins (1851 1927) has played a peripheral role in the history of the British Theosophical Society, (so beginnen Verleumdungen ) she is certainly one of its more fascinating characters. Remembered today as the author of Light on the Path, Mabel was a prolific writer of such works as When The Sun Moves Northward: The Way Of Initiation, The Scroll of The Disembodied Man, The Blossom and The Fruit: A True Story Of A Black Magician, Through The Gates Of Gold: A Fragment Of Thought, The Awakening, The Star Sapphire, and The Idyll Of The White Lotus, the latter being her first Theosophical work. Introduced to Theosophical teachings in 1881, she became acquainted with H.P. Blavatsky in 1884, who became Mabels guest in her home, Maycot, after arriving in London from Ostend in 1887. This was a particularly significant time in the history of the Society. The Blavatsky Lodge was established three weeks after Blavatskys arrival and the magazine, Lucifer, was

97

inaugurated a few months later (September 1884). Besides serving as its co-editor, Mabel also helped in the editing of Blavatskys seminal work, The Secret Doctrine (Diese Aussage fehlt gewhnlich,ebenso welche Art von Hilfe diese war, wird auch hier nicht gesagt, jedenfalls ist helfen kein besonders prziser Begriff, wenn man bedenkt, da Mabel Collins bis dahin bereits ein Dutzend Bcher verffentlicht hatte und die Keightleys so gut wie keine schriftstellerische Erfahrung hatten).

All came to an untimely end in 1889, however, after Blavatsky discovered questionable conduct described alternately as a flirtation by W.B. Yeats and as Tantric worship and black magic by Vittoria Cremers in her unpublished memoirs involving Mabel, Archibald Keightley and his nephew, Bertram Keightley.

Also wieder, keine klaren Vorwrfe, sondern Verleumdungen.

Collins involvement in this type of activity was but a portent of what was to occur in her later life.

Also Verfehlungen noch schlimmerer Art werden hier angekndigt,welche diese waren ergibt sich nicht direkt, aber wenn dann von Jack the Ripper die Rede ist und Mabel Collins im gleichen Atemzug genannt wird,bleibt natrlich etwas hngen,besonders nach so einer Ankndigung.

In the article appearing in this issue, The Life and Works of Mabel Collins by Kim Farnell (a modified account of a paper originally presented at the London Theosophical History Conference in June 2003), we find in addition to the information provided above an interesting reference to Mabels encounter with Robert Donston Stephenson, whom Collins suspected to be Jack the Ripper, thus involving Mabel, though indirectly, in Britains most sensational crime of the nineteenth century.

Also ein Unglck kommt selten allein. Denn wer sich mit solchen Leuten einlt ,kommt sicher nicht unbeschadet davon. Es bleibt immer etwas hngen.

On a more sober note, Ms Farnell recounts Collins involvement with the British Union for the Abolition of Vivisection and the establishment of its journal, The Abolitionist. 98

Wenn sich Mabel Collins auch noch mit den Tierschtzern einlt, kann sie damit rechnen, von allen serisen Wissenschaftlern nicht mehr ernst genommen zu werden.

In 1913, she was to suffer a loss of her assets when her bank went into liquidation, an event that was to affect the remainder of her life.

So wird der Mensch fr seine Irrtmer bestraft, oder? Also vllig mittellos war sie, als Marie und Rudolf Steiner sie Anfang Mai 1913 besuchten. One may come to differing assessments of her life. Allerdings zu einem anderen als der Autor, denn Mabel Collins wurde unter anderem fr ihre Zeugenschaft der Realitt der Anwesenheit Christi im therischen bestraft, die sie ablegte, nachdem sie das Wirken Rudolf Steiners genauer kennengelernt hatte. She did leave a body of work that has stamped her place in the literary world, albeit in a minor fashion. During the years when she was a member of the British Theosophical Society, she displayed the potential of becoming a major influence, perhaps as an inspirational leader, had she chosen to do so. Indeed, Annie Besants influence as a propagator of Theosophical teachings could have been duplicated by Mabel Collins had she applied herself in this direction.

So hat sich Mabel Collins also selber zuzuschreiben, da sie vergessen wurde. Sie hatte eben nicht die richtige Linie. (auch die richtige Methode genannt, z.B. in spteren Jahren in Dornach in der Zeit des Nationalsozialismus in Deutschland ,1930-40er Jahre).

Although she left two spiritual works (Light on the Path and The Idyll of the White Lotus) that will ensure her notoriety, one wanders what she could have accomplished had kinder circumstances occurred and had she responded to these opportunities. Sie hat also nur 2 spirituelle Werke hinterlassen? Diese Lge ist bezeichnend! We shall know more about Mabel Collins when Kim Farnells One Mystic Vampire: A Biography of Mabel Collins, appears later this year. Aber leider erfahren wir von Kim Farnell auch nicht mehr darber, welche Bedeutung die spirituelle Realitt der Wiederkehr Christi im therischen fr Mabel Collins hatte. Dafr mu man schon Mabel Collins Werke selber lesen. Bezeichnend ist dieser Titel, denn er ist eine Aussage von Blavatsky, ihre sie umgebenden Verehrer betreffend, die nur an ihr saugen wollten. 99

Diese Art von Verehrung trifft fr Mabel Collins sicher nicht zu. Im Gegenteil entsteht der Eindruck, dass hier etwas zugedeckt wird. Die geistige Unabhngigkeit von Mabel Collins wird seit 1889 immer wieder bekmpft. Hier geht es um die Frage der Individualitt. Dieses soll vor allem verschleiert werden. Es soll sich um ein mystisches Medium gehandelt haben, die Zeit ihres Lebens Schwierigkeiten hatte, mit den geistigen Realitten zurecht zu kommen. Die Absicht ist deutlich, die Urheber sind im Dunklen, nur ihre Helfer sind sichtbar. Dazu gehrt auch Kim Farnell, ohne dass sie wei, wem sie dient. So ist der Titel wiederum eine Verleumdung von Mabel Collins, dieses Mal durch ihre erste Biographin Kim Farnell.

NOTES BY THE WAY

Light on Mabel Collins Discovering the truth about pioneers is often difficult. The more famous ones sometimes have an interest in concealing the truth about themselves -and this can be continued by their party long after their death. Investigative biographers are therefore worth their weight in gold. They dont just phone up the London Library, read a few literary works, and let the witty writing flow. They spend long hours in the British Library, and in obscure archive repositories, pouring over old newspaper volumes, and corresponding with sources all over the world. Kim Farnell joined the largely unsung community of psychic biographers with her groundbreaking study of Walter Old ( Sepharial) The Astral Tramp in 1998. Now she has produced a substantial account Mystical Vampire- the life and works of Mabel Collins Oxford, Mandrake, 2005(www.compulink.co.uk/~mandrake/books.htm) The novelist Mabel Collins (Mrs Keningale Cook.) was a private Spiritualist medium in the 1870s. We know this because on occasion witnesses from that era recall her presence at home circles and the like (e.g. Isabel de Steiger Memorabilia, 1927). Florence Marryat was so impressed by an apparent communication from her daughter via Mabel that she gave a vivid account in There is no Death (1891). In 1878, however, Mabel began to have Egyptian flavoured communications, possibly because she was living where Cleopatras Needle was being set up on the Embankment, London. So einfach ist das!

100

Some of this material became Idyll of the White Lotus and appeared in the Banner of Light. In 1884, when Mabel came into contact with Madame Blavatsky, the latter attributed the Idyll to a Mahatma. A second inspired work Light on the Path was then received which was to achieve worldwide fame. This was attributed to the same source, though when Mabel parted company with Blavatsky in acrimony, this was questioned by Mabel.

Dieses Mahatma- Problem wurde ihr von Blavatsky angeheftet und wurde spter zu einer Waffe zum Kampf gegen Mabel Collins, die die Bedeutsamkeit und Wirklichkeit der von ihr bermittelten Wahrheiten erst in jahrelanger Arbeit anfnglich einzuordnen lernte. So war die ffnung fr spirituelle Erkenntnis durch Medien eine fehlgegangenes Experiment, weil die Menschen statt ber elementarische Wesenheiten ber den Kontakt mit Verstorbenen berichteten. (Siehe Rudolf Steiner : GA 173, Dornach, 1966,Elfter Vortrag 26.12.1916, S.294 ff.)

The later travails of Mabel, her partial return to Theosophy and her work for animal welfare are investigated by Kim Farnell. At the end of this fascinating and moving biography, we are left with the question- just where did Mabel obtain the inspiration to write at least two inspired works of a quality to last? (Die Antworten dazu finden sich bei Rudolf Steiner: GA 173, Dornach, 1966,Elfter Vortrag 26.12.1916, S.294 ff.) LESLIE PRICE

In: PSYPIONEER Founded by Leslie Price Edited by Paul GauntAn Electronic NewsletterVolume 1, No 20; December 2005. S.279

Category: Theosophical History, Victorian social reformers

''I recommend the book to one and all whom have an interest in Victorian Society, for the offbeat origins of many institutions that are influential on our lives today. More than a few ideas found within Mystical Vampire such as the possibility of Annie Besant and Helena Blavatsky being more than just friends, make the book a good investment. For the Ripperologist, the two (and there may be other gems in there, so buy it!) items I mentioned on Collins/Stephenson are worth the price of the book alone. Few books (Sugden, 101

Begg and Evans come to mind) are as well referenced and footnoted as this one. Ms Farnell has done an excellent job on her subject, Minna Mabel Collins.'' Howard Brown, Casebook: Jack The Ripper, the Web's largest Jack The Ripper public archive www.casebook.org ''Kim Farnell has done devotees of gaslight and mediums a service in bringing Mabel's world back to life'' Gary Lachman, The Independent On Sunday Gary Lachman's works include Turn Off Your Mind-The Mystic Sixties and The Dark Side of The Age of Aquarius (Sidgwick & Jackson) and The Dedalus Occult Reader: The Garden of Hermetic Dreams (Dedalus).

Zur Frage der Identitt von Jack the Ripper und was das mit Mabel Collins zu tun hatte
Daten ber Robert Donston Stephenson From StephensonBernard ODonnellVittoria CremersMabel CollinsMelvin HarrisIvor Edwards Year 1841- Born in Hull,April 20th From 1842-1858....nothing to date on his scholastic life,social life or data otherwise..... 1859According to Harris and Edwards: Visits Paris.....meets Lytton Jr.....and then meets Lytton Sr. According to Stephenson and within the ODonnell Manuscript Is in Giessen University in Germany....participates in doppelganger" activities with Karl Hoffman.....studies under Dr.Allan Goes to West Africa ( page 160 of the ODonnell) see below in 1863 for that yearss claim 1860 According to Harris and Edwards: Is initiated into Lodge of Alexandria by Lord Lytton Lives in Islington with friend.... Goes off to fight with Garibaldi until 1863 According to Stephenson within the ODonnell See 1867 1861 According to census reports from 1861 Stephenson,aged 19,is living at home.... NOT fighting with Garibaldi effectively making the 102

claim that Stephenson served from 1860 TO 1863 false. He was in fact at home in EARLY 1861 and is in the census books.....If he did fight with Garibaldi, then it was in 1860 at age of 19 1862 A Strange Story------written by Lord Lytton... 1863 According to Harris and Edwards: Stephenson is at Customs House,Hull Goes to West Africa....kills witch doctor in Cameroon with talisman that Lytton is said to have given him According to Stephenson :In this year,he met Lord Lytton and is THEN introduced into black magic and the initiation According to the Facts Stephenson was in Customs House, Hull 1864- Customs House 1865- Customs House 1866- Customs House 1867According to Harris,Edwards,and available facts: In Customs HouseAccording to Stephenson in ODonnell Had a medical degree and offers assistance to Garibaldi in this year.....yet is firmly at Customs House. Crucial question of date. 1868 According to Harris and Edwards and available facts Is shot in Flamborough in thigh Is fired/released from Customs House 1869 According to Edwards Living in London According to Harris in True Face and Stephenson in ODonnell Most likely the year of the Gold Rush and "Chinaman" incidents...lasting 15 months No evidence whatsoever that he left the United Kingdom for ANY foreign lands,let alone the USA either in 1869 to the end of his life....other than the Garibaldi excursion....which needs documentation. From 1870 to 1876... 103

No firm data yet. 1876: According to marriage certificate Married to Anne Deary on February 14th1878 According to Harris and Edwards Goes to India 1881 According to Harris,Edwards,and census Is living London with Anne Deary and is stated as being a non practicing md. And scientific writer According to facts Is living in London with wife ( in 5th year of marriage ) but no medical degree mentioned on census ( see Chris/Nina census ) 1882-1886 No data yet 1886 Applies for position as Secretary for Police Orphanage 1887-1888 It is surmised that during this time Stephenson and his wife separated. Edwards has posited that he killed his wife based on the "throatcutting" episode with Cremers in 1890 1888 Stephenson moves to Brighton,ostensibly on his own,lives in Cricketers Inn During the period from June 22nd the day of Edmund Gurneys death to July 26th, the day of Gurneys inquest...... Stephenson may have left Brighton before the 26th of July. His whereabouts unknown,but possibly in Islington or London in general Edwards states that Stephenson left the day BEFORE he signed in on July 26th. Stephenson stays in London Hospital for 134 days....from Thursday July 26th to Friday December 7th,1888. He is attended to by Dr.Sutton and is in the Davis Ward in a semi private room for neurasthenia. He moves into an apartment the same day he leaves the hospital,signing out upon release by Dr.Sutton....to St.Martins Lane ( which ironically,is the name of a street my Grandfather had a house on in the early 20th Century in Philadelphia ) Castle Street,London During the stay at London Hospital,which may have been of that 134 day duration due to lack of funds to get a place to stay.....he writes to the police on October 16th about the GSG.....on December 1st, he writes in the Pall Mall Gazette about the possibility of a black magician being behind the crimes and states that 7 victims were by the hands of the Ripper. According to Kim Farnells book Mystic Vampire on page 105....Stephenson subsequently 104

moved to the London Cottage Mission in the East End in mid 1889. After his second stay at the LH, Collins sent him a letter related to his stories in the PMG in 1889. It had to do with the Sube and She stories and can be verified. However,Edwards misinterprets the basis of their liason and claims that Collins responded to the One Who Thinks He Knows letter of December 1st 1888. This is false and Edwards is wrong. George Marsh is impressed enough with the two week repartee with Stephenson in taprooms to go to the police on December 24th and mention RDS possibly being the Ripper. Boxing Day 1888-Stephenson goes to Scotland Yard and explains his version of the story with Inspector Roots who gives the ballpark figure of 20 years cognizance of Stephenson with a variety of attributes. 1889 January- Story in the PMG about his experiences in West Africa,which he states as happening in 1859 ( "thirty years" see the year 1867 ) February- 2nd story ----His story about Sube and his self defense from this witch doctor. Edwards claims that he "murdered" a woman in the article. March 1889Edwards erroneously claims that Collins and Donston were together and living together. Its on page 247 of his chronology. This is false... Stephenson met Collins after the 2nd stay in London Hospital. This second stay in Hospital occurred from May 13th to July 25th 1889. A full 10 weeks and 3 days. According to biographer Kim Farnell,on page 105 of her book, Mystic Vampire, Collins sent her FIRST letter to Stephenson during his 2nd stay. After a few weeks, Stephenson responded and then later they DID meet for the first time. Again, he may have stayed due to no funds....that is until Collins appeared. 207 days out of the 366 day period from July 26th,1888 to July 25th,1889 sees Stephenson in the hospital either for a real sickness(es) or due to having no place to go. His father dies and the will leaves nothing for Stephenson. He writes a story for the Lucifer Magazine. Edwards maintains Blavatsky commissioned him. Its in his chronology on page 248 This is false. According to Farnells biography of Collins, it was the women who approached Blavatsky with this idea of "African Magic" in the 1890 Lucifer Magazine, the house organ for the Theosophists, of which Stephenson was never a member. Stephenson did not approach Blavatsky. He may not have even known Blavatsky. The claim that Blavatsky may have met RDS during their mutual service to Garibaldi is

105

probably false. Blavatsky served in 1867....RDS in 1860...again in need of more research.

1890 The trio of Cremers, Collins, and Stephenson start up the Baker Street cosmetic firm....The Pompadour Cosmetique Company.....using the recipes Stephenson may have acquired while studying in college, if he in fact went. More on this soon.... Its noteworthy to mention that during this year,Stephenson told Cremers that Jack The Ripper ATE the organs....page 113 of the Mystic Vampire.

1891 Collins is taken to court but the case is immediately dismissed when Stephenson pulls out. The Pompadour C.C. is bankrupted, due to Stephenson, not the ladies. In Farnells book, Stephenson is NOT credited with assisting financially. The women are................

1892 No data as to date... 1893 ( or possibly 1892 ) "Converts" to Christianity.....and joins the Victoria Woodhull campaign. Stephenson states in the Patristic Gospels,it took him 11 years to complete that work. This would coincide with the 1893-1904 time frame. 1896 Stead makes the tongue in cheek comment that he felt RDS was the "veritable" Ripper. RDS writes an article for Borderland According to Edwards, this is the year he began writing the Patristic Gospels. This is probably an error. Refer to 1893. 1904 Release of the Patristic Gospels. 1916 Stephenson is dead at age 75 in a workhouse. Lets add the census reports on a separate page if we can.....They are all on Casebook on the archived boards. I will put together a list of bogus and/or phony claims... We need to add Ninas discovery of the death cert. For Deary-Stephenson in 1896 ( ?) We can also add Chris Scotts death cert for Stephenson How Brown 106

09-20-2006, 08:55 PM I need to fix the chart and present it in a better form than what it is. There are a couple of errors ( A Strange Story not written by the son of Lytton but the old man....my bad. ) It will be done by tomorrow. Thanks vBulletin v3.5.4, Copyright 2000-2007, Jelsoft Enterprises Ltd.

4th July 05 - 'Mystical Vampire' in Independent on Sunday.

Mystical Vampire is the new and only biography of Victorian Theosophist, Mabel Collins. The Independent is really proving its name by publishing Gary Lackman's humourous and informative review of Kim Farnell's biographical efforts. Judging by the review, which takes up three quarters of the page. I love some of the bullets - viz: 'Mabel Collins - a writer who knew what upper-class ladies really did with their lap dogs'; 'Theosophists? I take them two at a time' or 'Kim Farnell has done devotees of gaslight a service.' Gary obviously enjoyed reading it?

Es ist das Gawain-Syndrom: Wer beschuldigte Mabel Collins und warum?

Hier nun ein (nicht unbedingt lesbarer ) Auszug ber Unsgliches zu und ber Mabel Collins von H.P. Blavatsky). 1889 Lucifer: Vol 11 Page 306 TO ALL THEOSOPHISTS THE ESOTERIC SECTION OF THE THEOSOPHICAL SOCIETYAND ITS ENEMIES.* This is neither a private nor a confidential document, and thus will not be productive of treachery. The undersignedsave a few occult truths which she is pledged not to revealhas no secrets, no desire to create mysteries, and is willing to let the whole world see her private and inner life. She fears nothing, and is ready to face every enemy and slanderer of hers, and bids him or her, to do his worst. She has nothing to dread from truth. 107

As it has now become evident that our most dangerous enemies are within not without the Theosophical Society, it is time to put an end to this. Nor is it less evident that Professor Elliott Coues, though the President of the Gnostic Branch of the T.S., calling himself a Theosophistyet seeks by all means, fair or foul, to upset the Esoteric Section of the Theosophical Society, the only legitimate and legal Occult Body in the Societyby trying to discredit the Head of that Section, the undersigned. It is useless for the present to explain why Dr. Coues does it, though his motives are quite plain to many and especially to the writer of this. Theosophical charity in the heart of every true Theosophist must urge him to eschew reprisals and never to return evil for evil, so long as truth damaging to his enemies can be withheld without danger to the cause. Full explanation is, therefore, postponed. I will speak only of his last letter to me further on, which will perhaps explain such a sudden persecution of me by Dr. Coues, who professed friendship in all his letters up to a few days before the Convention of the T.S. (American Section) in Chicago.

* [This text was published as a separate pamphlet of 16 pages, dated London, June 21, 1889; the type and format are identical with those of the magazine Lucifer. Only a couple of copies of this pamphlet are known to exist, and they are in private hands. The present reprint has been reproduced from one of them.Compiler.] Page 307 Meanwhile the following is offered by the undersigned to the consideration of all the Members of the T.S. whom it may concern. For years past, H. P. Blavatsky has been urged to give esoteric instructions to Theosophists anxious to study the occult sciences, till at last, yielding to the persistent entreaties she consented to do so. The Esoteric Section of the Theosophical Society was formed under the orders of the President-Founder, in October, 1888, in London, and duly announced in Lucifer. As said therein, the formation of a body of esoteric students was organised on the ORIGINAL LINES devised by the real Founders of the T.S. Now this Section, while entailing upon H.P. Blavatsky, as all its members know, much additional labour and an immense weight of responsibility, is not of the smallest advantage or benefit to herself in any way whatever. On the contrary, its formation has become from the first the pretext for new persecutions and slanders against her. She therefore feels it right that a clear alternative should be placed before the Members of the Esoteric Section, as well as such other persons as may be affected: Either H. P. Blavatsky does possess Knowledge and can teach what many earnestly desire to learn, or she cannot. In the first case, those who desire her teaching must have confidence in 108

her and believe that she has something to teach, otherwise why should they come to her to be taught at all? In the second, if anyone has doubts, let him leave the ESOTERIC SECTION if already a member, or abstain from joining it if he is not. As already said, H. P. Blavatsky gaining nothing but an increase of labour and responsibility with every new member who joins, the benefit is all on their side; and far from conferring a favour, those who place themselves under her teaching are rather the recipients of one from her. Page 308 To help earnest and well-meaning Theosophists, H. P. Blavatsky is ever ready; and she will work for them and the Society, as long as she has life left in her. But she has no desire to force her teachings upon outsiders, and thereby to desecrate the sacred science by giving it out to those who through recent slanders may have lost faith in her; or again, suchif any existas are ready to betray their pledge and word of honour by forming secret understandings with our enemies. These facts are the more important, since Prof. Elliott Coues, though he never belonged in any capacity to the ESOTERIC SECTION of the T.S. yet proclaims himself Perpetual President of the Esoteric Theosophical Society of America, of which no one connected with the General Council of the T.S., in India, or the Founders know anything. And it is this unwarranted claim, probably, that led some member of the Esoteric Section of the T.S., under the direction of the undersigned, to mistake Professor Coues for a member thereof, and then to give him or Colonel Bundy, of the R.-P. J., of Chicago, a document emanating from the Council of the E.S. Though of no importance whatever and containing only some advice which might have been given out publicly, yet, since the document was marked Esoteric Section, the member who gave it to an outsider, from whatever motive, has broken his pledge and been untrue to his sacred word of honour. It is also Dr. Coues, probably, who furnished to the R.-P.J. for publication the copy of the Rules and Pledge of the E.S. which had been sent to him, although they are marked private and confidential. It is not that these papers were ever intended to be kept secret, since they are sent to every member of the T.S. who applies, and the Journal has only rendered us service by making them so widely known; but that any gentleman should publish papers marked private and confidential is an act best left to the world to characterise as it deserves. In view of this, and considering that: (1.) The only Esoteric Section or body which exists in the Theosophical Society is the one duly authorised and Page 309 recognised by the President-Founder, Colonel H. S. Olcott; and (2.) That Professor Elliott Coues has self-constituted himself perpetual President of an Esoteric body.* (3.) Professor Coues shows himself desirous of casting a slur both upon H. P. Blavatsky personally, and upon the Section of which she is the Head, in order to destroy one through the 109

other. Therefore, the following alternative is now laid plainly and publicly before all the members of the Esoteric Section of the T.S. Do you still desire to be taught by H. P. Blavatsky, as to whose occult knowledge the Instructions already in your hands are some evidence? Or do you prefer to follow Prof. Elliott Coueswhose knowledge of biology, ornithology, etc., makes of him a very eminent scientist, but whose knowledge of Occultism five years ago, when he was in Europe, amounted to nil? The question is thus put in a nutshell. Do you want to study ancient Occultism, or modern Hypnotism; esoteric philosophywhose doctrines may be traced thousands of years back, throughout Eastern literatureor, the working hypotheses of modern Psychic Researchers? This choice is now no longer based on the query: Do the Mahatmas exist, or are they, as very theosophically put by Dr. Coues, simply a HOAX of H. P. Blavatsky. The questions, whether the teachers are an actuality or an ideal, and H. P. Blavatsky a truthful woman, or an old fraud, a vixen endowed with every vice, retire in view of the plain alternative into the background, or, at any rate, to a secondary plane; nor will the above-named personage stoop to debate the mooted problem. The really important fact to ascertain is simply whether H. P. Blavatsky is, or is not, possessed of the occult knowledge, whose source was hitherto attributed to the teaching of the MASTERS. The answer is * Everyone has a right to found an Esoteric Societywhether he has anything to teach or notProfessor Elliott Coues, as much as Professor Hiram E. Butler. But neither of them has any right to append to the name the words of the Theosophical Society.

Page 310 easy and self-evident. If the TEACHERS whom she claims to know, do not exist, then every bit of philosophy from the earliest Esoteric Buddhism, down to the latest Secret Doctrine, in short, every tenet of the Occult Sciences taught and learnt in the T.S., comes from her; this, whether she has invented it all, or acquired the knowledge by some mysterious means. Turn it whichever way you will, the fact remains the same for the Theosophistsshe is the origin, the fountainhead, of all the esoteric knowledge they have learned or may learn. Whether she be the source, or only the modest channel, as claimed by her, H.P. Blavatsky has the means and the necessary knowledge to teach. It is for those eager to learn to decide whether the waters of knowledge offered are good and pure enough for them. Those whose attention is directed chiefly to the mud and stones thrown at and into the said waters, are at liberty to refuse them, and are earnestly asked to do so. Let them pronounce their decision and send back their papers and they will forthwith be set free. 110

It is therefore only for the benefit of those who desire to go on with the Instructions that the undersigned appends her answers, as well as the published letters of a few other witnesses in Light (Vide the issue of June the 8th). Light on the Path has just been made the pretext by Dr. Elliott Coues and Miss Mabel Collins for a new and very ugly slander against H. P. Blavatsky. Now since that priceless little treatise occupies a very prominent position in Theosophical literature, especially among those who desire to tread that path, it is absolutely necessary that no further misunderstanding should exist on this matter, as it was to facilitate the entrance to the said path that the ESOTERIC SECTION of the T.S. was founded. It is thought, therefore, necessary to make the following correspondence as widely known as possible among Theosophists, and especially among members of the ESOTERIC SECTION. The necessity of this step is much to be regretted; but the utterly baseless and unprovoked attack of Professor Coues and Miss Mabel Collins on that Section, and upon H. P. Blavatsky, has rendered imperative the plainest statement of facts in reply. Out of respect for old associations and still more out of the [Page 311]general unwillingness of our best members to turn our MAGAZINE into a tub for washing dirty theosophical linen, I shrank from republishing the facts in Lucifer. But now, here they are in toto. Let the Theosophists judge for themselves. EXTRACTS FROM LUCIFER, LIGHT, AND ELSEWHERE. Heat not a furnace for your foe so hot That it do singe yourself. SHAKESPEARE. He who tells a lie, is not sensible how great a task he understakes, for he must be forced to invent twenty more to maintain that one. JONATHAN SWIFT.* ATTENTION, THEOSOPHISTS! A NEW AND GROSS SLANDER. This is what we said in Lucifer: Grotesque contrasts and paradoxes are the very pith of our age. We might, therefore, permitting ourselves for once to follow suit, publish under the above title certain very untheosophical activities. But we prefer to leave the pages of our Lucifer untainted with the recital of untheosophical backbiting, malicious calumnies and attempts to ruin our character. Those who would learn our answer (and that of trustworthy witnesses) to the slanders that find such a ready hospitality in a spiritual organ of America, are invited to turn to Light of June 1st, and June 8th, 1889. All attacks would have been ignored and never mentioned could they without danger to the Theosophical Society, but be relegated by us to that common pit of oblivion, in which 111

* [Miscellanies in Prose and Verse, London, 1727, Vol. II, p. 345.Compiler.] Page 312 crawl and hiss, struggling to come to light, all the venomous monsters bred by calumny, envy, hatred, and revengemost of them the progeny, alas, of those who, once upon a time, took pride in calling themselves, Theosophists(!!) The old truism, that they whom the gods would destroy, they first make mad, is once more vindicated. Calumnies are effective only on the condition that they should not be so readily refuted. It is easy enough to bear false witness against one who is unable to establish an undeniable alibi. It is as easy for a traducer to charge a person with having said or done that or the other, at a date when the accused and the accuser were both in the same country, if not in the same town. The credibility and likelihood of such accusations become, however, rather shaky if the accused party can furnish precise datesawkward things to deal with corroborated by numbers of persons to the effect that at the date mentioned he was 10,000 miles away, and did not even hold any correspondence with the accusing party. One lie must be thatched with another, or truth will soon rain through, says a proverb. The London Light, always fair to all, was forced to publishor rather to republish from the Chicago Religio-Phil. Journala very strange letter. We may even say two letters in one, as the reader will see for himself. We call it strange because it is so transparent in its animus, so very imprudent and so easily refuted that both the writersintellectual, and hoary with lifeexperience as they really areseem to give themselves entirely away for a mere song, for the pleasure, one would almost say, of inflicting an ugly scratch, whether it reaches the person aimed at, or simply produces a commotion among the innocent and the credulous ones who believe all they read. So evident are the motives of this joint productionspite and revenge that, were we certain that no true theosophist would be thereby affected, we would have never gone out of our way to refute the silly invention. It seems almost undignified to even notice it, but truth had to be shown at all costs. And this is the cutting from the R.-P. J. that was sent to us a few days ago, and referred to above. The reader will please notice the underlined passages. Page 313 ATTENTION, THEOSOPHISTS! A LITTLE MORE LIGHT ON THE PATH FOR YOUR BENEFIT. SIR:In 1885 appeared a strange little book entitled: Light on the Path: A treatise written for the personal use of those who are ignorant of the Eastern Wisdom, and who desire to enter within its influence. Written down by M.C., Fellow of the Theosophical Society. The author is Mabel Collins, until lately one of the editors of Lucifer. The book is a gem of pure spirituality, 112

and appears to me, as to many others, to symbolize much mystic truth. It has gone through numberless editions, and is used by faithful Theosophists much as orthodox sinners use their prayer-book. This happened mainly * * The word mainly does not sound very complimentary to the author Mrs. Collins.[ED.]

because Light on the Path was supposed to have been dictated to Mrs. Collins by Koot Hoomi, or some other Hindu adept who held the Theosophical Society in the hollow of his masterly hand. I liked the little book so much that I wrote Mrs. Collins a letter, praising it and asking her about its real source. She promptly replied, in her own handwriting, to the effect that Light on the Path was inspired or dictated from the source above indicated. This was about four years ago; since which time nothing passed between Mrs. Collins and myself until yesterday, when I unexpectedly received the following letter. I was not surprised at the new light it threw on the pathway of the Theosophical Society, for late developments respecting that singular result of Madame Blavatskys now famous hoax left me nothing to wonder at. I cabled Mrs. Collins yesterday for permission to use her letter at my discretion. Her cablegram from London reached me this morning, saying, Use my letter as you please. Mabel Collins. So here is the letter. April 18th, 1889. 34, Clarendon Road, Holland Park, London, W. DEAR SIR:I feel I have a duty to write to you on a difficult and (to me) painful subject, and that I must not delay it any longer. You will remember writing to me to ask me who was the inspirer of Light on the Path. If you had not been yourself acquainted with Madame Blavatsky I should despair of making you even understand my conduct. Of course I ought to have answered the letter without showing it to any one else; but at that time I was both studying Madame Blavatsky and studying under her. I knew nothing then of the mysteries of the Theosophical Society, and I was puzzled why you should write to me in such a way. I took the letter to her; the result was that I wrote the answer at her dictation. I did not do this by her orders; I have never Page 314 been under her orders. But I have done one or two things because she begged and implored me to; and this I did for that reason. So far as I can remember I wrote you that I had received Light on the Path from one of the Masters who guide Madame Blavatsky. I wish to ease my 113

conscience now by saying that I wrote this from no knowledge of my own, but merely to please her; and that I now see I was very wrong in doing so. I ought further to state that Light on the Path was not to my knowledge inspired by any one; but that I saw it written on the walls of a place I visit spiritually (which is described in the Blossom and the Fruit)there I read it and I wrote it down. I have myself never received proof of the existence of any Master though I believe (as always) that the mahatmic force must exist. Yours faithfully, MABEL COLLINS.

Yes, Mabel, the mahatmic force does exist. It exists in every great soul like yours. There is no need of a word of mine further. It is Helena P. Blavatskys turn to speak next. ELLIOTT COUES. 1726 N St., Washington, D.C., May 3, 1889. Yes, Elliott Coues, it is Helena P. Blavatskys turn to speak now; and she will. She begins by declaring that every one of the statements contained in the above double letter is malicious and falsefrom first to last. It is not her word only she gives for it. She is not popular enough to be believed by the outside public on that alone. But she will furnish dates, as aforesaid, and show the absolute impossibility of this new charge brought against her. These are the accusations, and here are the answers. 1. Dr. Elliott Coues states that Light on the Path was supposed to have been dictated to Mrs. Collins by Koot-Hoomi or some other Hindu adept, etc. Answer. No Theosophist known personally to Mme. Blavatskyor any one else probably has ever attributed that little work to Koot-Hoomi or any other Hindu Adept. On the contrary, as we are informed by those in a position to know best, and also the immediate friends of Mrs. Mabel Cook-Collins, who saw her almost daily after its publicationits inspiration was always ascribed to quite another person, who was never a Hindu. This inspirer, whom Miss Mabel Collins described, without naming him, to Page 315 many of her friends and to Mme. Blavatsky herself, was undeniably recognized by the latter; but, although an old friend, she would certainly never call him her Master.

Moreover, Dr. E. Coues, the President of the Gnostic Th. Soc., ought to know that the inspirer of Light on the Path is not the same great soul on whom he (Prof. E. Coues) has fathered his No. 5 of the Biogen Series. * Has the erudite Professor of the Smithsonian Institute connected the said old work with Koothomis name to please H. P. Blavatsky, too; and has she also begged and implored him to do so? 2. It is in consequence of the alleged inspiration that Prof. Coues wrote, as he himself tells 114

us, his first letter of inquiry to Mabel Collins (Mrs. Cook) FOUR YEARS AGO, since which time, he adds, nothing passed between Mrs. Collins and myself. Answer. This is a very important admission, and one, that with the object in view (namely, to throw a little additional mud on his friend, H. P. Blavatsky) will prove an unfortunate lapsus calami for Dr. Coues. The facts are these. The incriminated party left India after six years of sojourn in it on February 20th, 1884 and sailed for Europe. She remained in France four months, then arrived about August in London, and sailed back to India on November 11th of the same year. She remained in London three of four weeks and then went to Germany, where she had the honour of renewing her acquaintance with Professor Coues. But she never met Miss Mabel Collins at all, till a short time before her departure for India, saw her but a few times and never had even a private interview with her. When she first heard of her, it happened as follows: Mr. Ewen, F.T.S., late of * Kuthumi, the true and complete Oeconomy of Human Life, based on the system of Theosophical Ethics, by Elliott Coues. Noticing it in its issue of July, 1886 [Vol. 1], The Path remarks: This is a reprint of a little volume, originally issued in 1770, but under the classical pen of Prof. Coues, who has added an introduction and the faultless typography of Estes and Lauriat, the little book is a very different affair from the earlier edition. Yet, perfect as it may be, what had Koothoomi or Kuthumi to do with this reprint, we wonder?[ED.] Page 316 India, had unearthed a story written by Miss M Collins, found it charming, as it really is, and showing it to Col. Olcott, introduced the latter to her. This novel was the Idyll of the White Lotus, which Miss Mabel Collins, told the Colonel had been written by her, either in trance or under dictation (the handwriting of the MSS., was not hers, certainly) by some one whom she described to him. This was before Mme. Blavatsky ever set eyes on her; and yet the title page of that work bears to this day the inscription: To the True Author The Inspirer of this work; IT IS DEDICATED. If she knew nothing then (when she wrote Light on the Path) of the mysteries of the Theosophical Society, as she states, then she must have forgotten them, since the Idyll, etc., preceded Light on the Path; the more so, as she wrote and finished the former before she had ever set her eyes on Mme. Blavatsky. Miss Mabel Collins adds that Light on the Path was not inspired by anyone. And here comes an independent witness, Mrs. Passingham, late of Cambridge, who flatly contradicts the statement. Miss Collins passed a day in her house in February, 1885, and left early, because, as she said, she had to meet by appointment, her inspirer, the one who dictated to her Light on the Path, at 8 that evening. 115

(Read Mrs. Passinghams letter, infra.) How does this tally with the statement that she (Mabel Collins) had never received proof of the existence of any Master (let alone the Theosophical Masters)? Was the dedication invented, and a Master and Inspirer suggested by Mme. B. before the latter had ever seen his amanuensis? For that only she proclaims herself in her dedication, by speaking of the true author, who thus must be regarded as some kind of Master, at all events. Moreover, heaps of letters may be produced all written between 1872 and 1884, and signed : the well-known seal of one who became an adept only in 1886. Did Mme. Blavatsky send to Miss Mabel Collins this signature, at a time when neither knew of the others existence? Page 317 And now to Light on the Path. Miss Mabel Collins, known in those days to us simply as Mrs. Cook, can have hardly begun it in November 1884; for, three days before Mme. Blavatskys departure for India (there are witnesses) she was visited by Miss M. Collins, who showed her a page or two of that which developed later into Light on the Path, and in which the former recognized some very familiar expressions. Thus, that which became the priceless little book, was finished and published in London after Mme. Blavatskys departure for India, i.e., in the early part of 1885, as dozens of witnesses are ready to testify (Miss M. Collins friends among others). At that time, the accused party was at Adyar, lying for over three months almost on her deathbed. And now, comes the curious part of this new attempt to discredit a person in her way, and a dangerous witness. If she is the sole author of Light on the Path, how comes it that she, ignorant of Sanskrit and having never seen the Golden Precepts, could use so many sentences bodily enshrined in that purely Occult work? But here is something still more curious. 5. If Dr. Coues wrote his first letter of enquiry to Mrs. Mabel Cook four years ago, it must have been some time in the middle of 1885. For, Light on the Path was published, as said, early in that year, and his letter to her could not have preceded the publication of the book, while since then, he assures us, nothing passed between him and Mrs. Mabel Collins. But whether late or early in 1885 or 1886, the fact remains the same. Mme. Blavatsky was not in England, and could not be there when Dr. Coues letter of enquiry was received by Miss Mabel Collins. For Mme. B. was sent back to Europe by her doctors in India, at the end of March 1885 and remained till May 1887 in Italy, Germany and Ostend. No correspondence ever took place between Miss Collins and Mme. Blavatsky; nor did the latter know anything of Light on the Path until it was given to her as the New Bible of the American Theosophists, by Mr. Arthur Gebhard, in the summer of 1886. Thus turn it whatever way you like neither (a) could Miss Mabel Collins be studying Mme. Page 318 B. during that period of 21/2 years; nor could she be studying under her. How then could the author of Light on the Path possibly say that she took the letter to her and wrote the 116

answer at her dictation?! The gratuitous invention is so painfully palpable that there is really no need to dwell on it any longer. There is but one explanation possible. Miss M. Collins had an astral dream. She found the imaginary scene between Mme. Blavatsky and herself, and heard the latter dictating her letter to Dr. Coues under the walls she visits spirituallyand now repents of it. Untrained psychic faculties contain potentially strange surprises in them; an inordinate hatred and desire of revenge lead some mediums on to dangerous pathways. Thus, why should she repent of that which she has never done, and why, above all, should Dr. Elliott Couesthe flower of chivalryshow such an intense eagerness to proclaim his fair correspondent to the world as the wife of the Biblical Ananias? True, she has done many other things to disprove her own words and placed them on record before the world, these records proving still more damaging to her reputation for truthfulness. Has she also forgotten what she wrote in her work Through the Gates of Gold? This book again was quite unknown to Mme. Blavatsky, who first heard of it from Messrs. Finch and Keightley, who brought it to her in Ostend in March 1887, just after its publication. And this workso inferior to Light on the Path or the Idyll of the White Lotus, that no devotee would ever think of claiming as its author a Masterbears on the page facing the Prologue the following words: Once, as I sat alone writing, a mysterious Visitor entered my study unannounced, and stood beside me. I forgot to ask who he was or why he entered so unceremoniously, for he began to tell me of the Gates of Gold. He spoke from knowledge, and from the fire of his speech I caught faith. I have written down his words; but alas, I cannot hope that the fire shall burn as brightly in my writing as in his speech. The fear was a just one, as one can never write from memory as well as when copyingfrom walls. The divine fire was expended in Light on the Path and never burned as Page 319brightly since. Before the voice can speak in the presence of the Masters it must have lost its power to wound. . . . Seek in the heart the source of evil and expunge it. These are aphorisms as old as the Book of the Golden Precepts, from which they radiatedon the wallsand thence into Light on the Path. We must close with a few more words of emphatic denial. At no time has Miss Mabel Collins studied under Madame Blavatsky. The latter has always refused to teach her, for good reasons of her own. Mrs. Mabel Cook has sometimes attended the Blavatsky Lodge meetings, and had casual conversations on occult matters with her, but has never studied two consecutive days under her. Nor did Mme. B. know that Dr. Coues has ever written to Miss Collins till he told of it. In all charity we are determined to view her letter to him asan enigma. And so must be the learned Professors sudden attack upon H. P. Blavatsky, another enigma to the Theosophists and the public in general, though to the attacked party it is quite clear. He speaks of hoax, but does not say what it is. We know of definite hoaxes, but prefer 117

not to mention them at present. We have heard of Hindus committing suicide in order to bring their enemies to grief and lay a curse upon their heads. This joint letter is a moral suicide in its way. For a woman to confess to the world that she has been deliberately deceiving it for years, simply for the pleasure of fathering the cause of the deception upon a supposed enemy, is a psychic riddle in itself. Miss Mabel Collins, while denying the Mahatmas, believes, however, that the Mahatmic force (whatever it may be, apart from the Mahatmas) must exist. This belief Dr. Coues gravely ratifies, on the authority, we must suppose, of his own great psychic powers; and thus we find him assuring Mabel that the Mahatmic force . . . exists in every great Soul like yours (hers). May all the Heavenly Powers, actual or imaginary, preserve the World from such Mahatmic force, if it is this force that dictated to Miss Mabel Collins her letter to Dr. Coues, and inspired him to publish it with his comments. And may the poor Theosophical Society be laid into its grave rather than have such representatives of THEOSOPHY! Page 320History repeats itself in every age. The world had its century of Hypatias, its century of the Joans of Arc, and that of many other heroines. Our departing age, the XIXth, seems to impress itself on the tablets of the Universal History, as the Century of the MADAME COULOMB! . . . H. P. BLAVATSKY. A TIMELY WITNESS. The following is a letter published in LIGHT of June the 8th, when that weekly reprinted the above insinuations from the REL.-PHIL. JOURNAL. It is a thoroughly independent evidence which, throwing a new and unexpected light on the calumny, shatters it to atoms. No better proof of the baselessness of the charges could be ever expected. To the Editor of Light SIR, propos of the letter from Dr. Coues relative to Mabel Collins and Light on the Path, the following incident may be interesting. In the early part of 1885 (I think February) Mrs. Collins visited a mutual friend at Girton, and was by her introduced to me, and spent the after noon and part of the evening at my house. She expressed a wish to leave early, as she had an appointment with Hilarion, the author of Light on the Path, at 8 p.m., and did not wish to be absent from her lodgings at Girton at that hour. So I sent her back in my carriage at her express request. I was informed afterwards by my friend that the writing that evening had been very successful, owing she thought to previous harmonious conditions. I may add that Mrs. Collins told me herself that the influence under which she wrote the book in question was that of a person whom she had long known, but had only lately identified as being that of an Adept. 118

C. A. PASSINGHAM. Exmouth, Devon, late of Milton, Cambridge. June 2, 1889. Mrs. Passingham is a lady of high standing, well known to many, and who was till now President of the Cambridge Lodge of the T.S. And now what becomes of theinvention (not to call it by a worse name) that Mme. Blavatsky Page 321begged and implored Miss Mabel Collins, to father Light on the Path on one of the Masters who guide Mme. Blavatsky? The visit of Mrs. Cook (Mabel Collins) to Mrs. Passingham was in February 1885, and Mme. Blavatsky having sailed for India three months before had certainly nothing to do with it. As already shown, the accused party hardly knew Miss Mabel Collins in 1884, and, had she known her, prudence alone would have never permitted Mme. B. to ask Miss M.C. to share in such an imposture, just at a time when the Christian College Magazine and Mme. Coulomb were red hot in their conspiracy of denunciation. The hoax with which Dr. Coues charges Mme. B. in his letter thus returns home, part and parcel, to roost with the learned President of the Gnostic T.S. of Washington. May it do him good! An American paper, the Washington Post, speaking of a reception given to Dr. Elliott Coues in New York says that: The Theosophical Society and some of the most famous and cultivated people in New York will extend him and his wife a series of social courtesies and unite to honour him as a theosophist and a scientist. No one in America could honour too highly a Professor of the Smithsonian Institute as a Scientist. But as a TheosophistHeaven save the mark! The animus and spite shown in his conduct and the want of all gentlemanly, let alone theosophical feeling, are such as would be unhesitatingly repudiated by every Smithsonian Professor. And now we have a few more words to say to a weekly in America. For years the R.-P. Journal assumed the monopoly of denouncing and attacking us in almost every issue, and for years we have ignored it and kept silent. But for once, a month or so ago, we raised a mild protest in Lucifer, simply remarking that our contemporary of Chicago repeated unverified cackle. At this, the R.-P. J., feeling very indignant, replies: The JOURNAL does not repeat unverified cackle, and unlike the Tartarian termagant has discretion enough not to juggle. Dont you repeat unverified cackle, dear old Journal? And what do you call the above Coues-Collins letter, and, even more, the lying Billingsgate of W. Emmette Coleman? Page 322Or, perhaps, you think the name cackle too mild and would like to replace it with the term malicious slander? So be it. As to your having discretion enough not to juggle, no one has ever thought of accusing you of it. But you have constantly charged the same upon the Tartarian Termagant, and this without the slightest shadow of real proof. This is neither 119

religious nor philosophical. But what is distinctly kind and beneficent to Theosophists, though hardly meant to be so, is the gratuitous advertisement of the Esoteric Section, its Rules and Pledge in the R.-P.J. The Editor must accept our best thanks, as his generous advertisement brought us about twenty applications to join the E.S., all dispatched within the week of its publication. A curious prophecy was made to me, in 1879, in India, by a mystic who said that every letter in the alphabet had either a beneficent or a maleficent influence on the life and work of every man. Persons whose names began with an initial the sound of which was adverse to some other person had to be avoided by the latter. What is the letter most adverse to me? I enquired. Beware of the letter C, he replied. I see three capital Cs shining ominously over your head. You have to beware of them especially for the next ten years and shield your Society from their influence. They are the initials of three persons who will belong to the Theosophical body, only to turn its greatest enemies. I had forgotten the warning till 1884, when the Coulombs appeared on the stage. Are Dr. Coues and Miss Collins (Cook) preparing to close the listI wonder? I reprint the following correspondence from Light of June the 8th, omitting my own letter, which would be mere repetition of what is said above, and Mrs. Passinghams statement as already given: TO THE EDITOR OF LIGHT SIR,In reference to the letters from Professor Coues and Mabel Collins, quoted from the Religio-Philosophical Journal in your issue of the 1st inst., I trust you will permit me to say a few words on the facts Page 323in question. I knew Madame Blavatsky intimately during her stay in Europe in 1884, and since her arrival in this country in May, 1887, I have resided in the same house continuously. Further, I have known Mabel Collins intimately from the date of the publication of Light on the Path in the early months of 1885. 1. Before Madame Blavatskys departure for India, in November, 1884, she had seen Mabel Collins, at the outside, two or three times, and Light on the Path had only just been begun, and the book was not completed till early in 1885, when Madame Blavatsky was in India, and to my certain knowledge no communication took place between her and Mabel Collins after the departure of the former for India in 1884, until her arrival in England in 1887. Now, since Professor Coues letter to Mabel Collins could not have preceded the publication of Light on the Path, it is obvious that Mabel Collins reply thereto must fall after the month of March, 1885. How then, I ask, could this reply have been written at her (Madame Blavatskys) dictation, as asserted by Mabel Collins, seeing that Madame Blavatsky was at the

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time in India? Such a marvellous discrepancy between statement and fact makes one think: quem deus vult perdere, prius dementat. 2. The astounding suggestion of Professor Coues that the authorship of Light on the Path was claimed by Mahatma Koot Hoomi is so ridiculous as to call only for the remark that no well informed person in the Theosophical Society ever heard of it before. 3. As to its real authorship, Mabel Collins constantly and consistently averred that it was given to her in the way she states by the assistance of a person whom she has described to many and in whom Colonel Olcott, entirely independently of Madame Blavatsky, recognized a Greek (not a Hindu) Adept whom he had personally known in the body. 4. As to Mabel Collins insituation that Madame Blavatsky endeavoured to induce her to claim the authorship of Light on the Path for one of the Masters who guide her (Madame Blavatsky), it is simply ridiculous. This alone is enough to show how empty is such an insinuation even apart from the fact that, as I have stated above, no communication whatever passed between Madame Blavatsky and Mabel Collins between November 11th, 1884, and April, 1887. 5. As to the fact that Light on the Path was inspired by some influence extraneous to Mabel Collins own brain, the dedication prefixed to The Idyll of the White Lotus and the second edition of Through the Gates of Gold are ample proof, if the authoress veracity is worth anything. BERTRAM KEIGHTLEY. Page 324 TO THE EDITOR OF LIGHT SIR,In your issue of June 1st appears a copy of a communication from Professor Coues, of Washington, to the Religio-Philosophiod Journal of Chicago, drawing attention to a letter from the authoress of Light on the Path respecting the origin of that book. The admissions made in that letter by Miss Collins are naturally of interest to all Theosophists who value the little treatise alluded to, and who have hitherto held the name of its authoress in high esteem. For this latter fact there was great reason, in that she was the authoress not only of Light on the Path, but also of Through the Gates of Gold and The Idyll of the White Lotus, books of inestimable value to those who wished to know themselves from the Theosophic point of view; while a further reason lay in the belief that she was a faithful disciple and fellow-worker of Madame Blavatsky. But in whatever position the avowal in Miss Collins letter may place that lady with regard to those who have hitherto looked upon her as a teacher, by its apparent intention of disowning Madame Blavatsky and of throwing discredit upon her explanation of the origin of Light on the 121

Path, it will certainly appear to many that she has most strongly confirmed that explanation, while she has also satisfactorily answered the query which arose in everyones mind, How did the Mahatma give Mabel Collins that marvellous epitome of the mode in which Mahatmic evolution is to be attained? Referring to Miss Collins explanation, it is at once evident that another intelligence besides her own must also have visited the place, spiritually or otherwise, where she saw Light on the Path written upon its walls, for someone must have placed the words there; moreover, that intelligence had command over good modern English as well as being possesssor of high practical wisdom. We judge, therefore, that Miss Collins was simply the favoured vehicle for the communication of those particular rules of the Hall of Learning to the many mortals now needing and hungering for them, and while it is impossible that they could have been written up where she was permitted to observe them, otherwise than by an intelligent Being who had also visited the place, it does not at all follow that he should, or ought to, have made himself or his nature known to her. That would have been creating a basis for a personal intimacy which was not necessary and possibly not advisable. As regards the manner in which one mind may instruct or inform another, on what may be termed the occult plane, we know at present very little, but the phenomena of psychometry and thought-transference may some day, if scientifically studied, be the means of our understanding these things better. Hence Madame Blavatskys explanation has intrinsic probability for its support, in addition to the authority she herself possesses in speaking of all such matters. As for the attempts at discredit which Professor Coues makes upon Page 325certain occult facts and phenomena, it is difficult to understand how a man who pertinaciously, in public and in private, claims for himself the possession of occult powers, as he has done respecting the visits of his astral body to friends hundreds of miles away, and its recognition by them, can so recklessly and inconsistently throw ridicule and doubt upon occult phenomena testified to by others. As an eminent man of science accustomed to the methods by which scientific truths are discovered, ought not Professor Coues to see that the attested production on his part of what are ordinarily termed supernatural phenomena most surely suggest a strong probability that there are higher and more imposing supernatural powers than those to which he has at present attained? The projection of ones astral form and the projection of ones definite thoughts, for the purpose of giving information or instruction, can only be matters of degree of power, though the difference between them in degree may be great and the respective degrees be

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characteristic of very distinct types of development. A STUDENT OF LIGHT ON THE PATH. I add the following corroborative extracts from a pamphlet issued by W. Q. Judge and widely circulated in America: * 1. Madame Blavatsky left England for India in November, 1884, and did not return to England till May 1st, 1887. Light on the Path was published about March, 1885. At the time of Mrs. Collins reception of the letter which Dr. Coues wrote her in 1885, Madame Blavatsky was in India. Mrs. Collins could not, therefore, have been studying and studying under her, nor could she have taken the letter to her, nor have written the answer at her dictation. 2. Mr. William Q. Judge was in London in November, 1884, after Madame Blavatskys departure, and returned to the States in December. Mrs. Collins was writing Light on the Path at the time of his visit, and he received one of the first copies about April 1st, 1885. ....... ........ 4. In dedicating The Idyll of the White Lotus to The true Author, the Inspirer, Mrs. Collins made the same claim of inspiration as in the first letter to Dr. Coues, though (as will be seen from an extract below from Madame Blavatsky) Madame Blavatsky was ignorant even of the existence of the book until after Mrs. Collins avowed the inspiration to Col. Olcott. * [This pamphlet is entitled: Light on the Path and Mabel Collins. It is signed by William Quan Judge and Dr. Archibald Keightley, and contains 8 pages of text. Compiler.] Page 326 5. The history of Light on the Path was given to Dr. Keightley by Mrs. Collins herself as follows. When Madame Blavatsky was in London in 1884, Mrs. Collins had partly written The Idyll of the White Lotus. This story (she stated to Dr. K.) was due to inspiration from a Being whom she described to Madame Blavatsky. Madame Blavatsky said that, from the description and the tone of the thought, she believed this Being to be an old friend of her own among the Occult Brotherhoodthough not Koot Hoomi or some other Hindu Adept. Mrs. Collins further stated that, after the completion of the book, this same Being urged her to endeavour to reach a higher state of consciousness, as there was work for her to do. The effort resulted in the production of Light on the Path, written down in the manner which Mrs. Collins describes. Extracts from Madame Blavatskys letter of May 27th, 1889, to a lady in America: 1. Light on the Path was first published in 1885, and Dr. Coues letter to her could not have 123

preceded the publication of the book. I returned to India in November, 1884, and never saw Mabel Collins till the 1st of May, 1887. Therefore it is perfectly impossible that I should have dictated, or even suggested, such a letter as Mabel Collins speaks of. 2. Before my return to India in 1884, I saw Mabel Collins barely three or four times. She then showed me the first page or two of the future Light on the Path, wherein I recognized some phrases which were familiar to me. Therefore I the more readily accepted her description of the manner in which they had been given to her. She herself certainly believed that this book was dictated to her by someone whose appearance she described, in which statement I am sure I shall be borne out by Mr. Finch, who had the chief share in bringing about the publication of the book. 3. I saw the completed work for the first time in my life at Ostend, a few months before I came to London in 1887. 4. I emphatically and unreservedly deny Mabel Collins vile insinuation that I ever asked her to make any statement regarding Light on the Path at all, let alone any untrue statements. 5. The book (Idyll of the White Lotus) was begun long before I first saw her; it was unearthed by Mr. Ewen, and shown to Col. Olcott, who heard all about its inspirer before I even knew of its existence. From the above facts and extracts, it is clear 1st. That Mrs. Collins claimed an inspirer for The Idyll of the White Lotus before Madame Blavatsky had seen or even known of the book. Page 327 2nd. That the suggestion of inspiration in the case of Light on the Path was not made by Madame Blavatsky to Mrs. Collins, but by Mrs. Collins to Madame Blavatsky. 3rd. That at the time Mrs. Collins alleges herself to have been implored by Madame Blavatsky to write to Dr. Coues a claim of inspiration, Madame Blavatsky was, and had been for months, 7,000 miles away. 4th. That if the claim to inspiration was false, Mrs. Collins alone was responsible for the falsehood, and 5th. That the falsehood cannot be shifted to another person by a second falsehood even more glaring and palpable. It is not necessary for the undersigned to expand the reflections which instantly arise in any honest and clear mind upon perusal of such a story as the foregoing. The spectacle of a woman spontaneously accusing herself of a falsehood and sanctioning the utmost publicity, not in penitence or atonement, but as a means, coupled with a greater falsehood, to spite and injure a former friend, is of a sadness beyond measure. And yet one can hardly see incongruity in the 124

added spectacle of an officer of a Society grasping at such an occasion, eagerly telegraphing across the ocean for permission to use it as widely as possible to belittle and befoul the Society and its Head, exulting in the probable confusion to the Cause to which he had professed allegiance, and finding Mahatmic force in the very person he had just proclaimed a liar! Before these astounding displays of moral callousness and mental shortsightedness, conscience, judgment and taste can but stand appalled. There is, however, one remark which we, as students of Theosophy and intimate friends of Madame Blavatsky, desire to make to all those who are interested in the Wisdom Religion or members of the Theosophical Society. There is no cause for discouragement or alarm. This is not the first time that evil passion has used the arts of detraction and treason to check the progress of the Society and impair the influence of the Founders. Preceding ones have failed. After each attack the Cause has rallied and stridden forward and upward, the enemys hopes vanishing like his reputation. Why? Because behind the Society and its friends are the Masters Themselves. Their aid is ever given to those who are earnestly working for the Truth and sustaining the hands of the visible Founders. It will be so in this case. Very soon the animus of the present attack will be understood, its spirit, motives, objects, become apparent, and the very letters which to some seemed at first so damaging will, like the scorpion, die from their own sting. Honour and honesty are not dead among Theosophists nor is perception of motive, or horror of perfidy. WILLIAM Q. JUDGE. ARCHIBALD KEIGHTLEY. June the 6th, 1889. Page 328 ADDENDUM Concerning the actual authorship of the works referred to, and concerning the varied assertions made by the reputed author, the following considerations may have weight. 1. In LUCIFER, Vol. I, No. 1. Mabel Collins in Comments upon Light on the Path said that the book has a deep underlying meaning, and he who reads it is in fact deciphering a profound cipher; and, p. 9, The whole of Light on the Path is written in an astral cipher, and can therefore only be deciphered by one who reads astrally. This is repeated and enforced in Lucifer for November, 1887. 2. Extract from a letter from Mabel Collins dated London, July 17, 1887, and printed in The Path of September, 1887. To the Editor of the PathAs to Light on the Path, that is a collection of axioms which I found written on the walls of a certain place to which I obtained admittance, and I made notes

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of them as I saw them. But I see no feasible method of making such explanations to the public therefore at present I propose to place this preface before each of the books. 3. Through the Gates of Gold, by the same author, is dedicated to an unknown being who, she says, came to her room and told her the story. 4. It is well known to those who are acquainted with Mabel Collins that, previous to the writing of Light on the Path, she had been solely engaged in novel writing and newspaper work. 5. She stated to the undersigned in London in 1888 that she knew nothing about philosophy or the laws of occultism, of Karma or any far-reaching Theosophical doctrine. CONSEQUENTLY, 6. That the books Light on the Path, Idyll of the White Lotus, and Through the Gates of Gold were written, according to her own claim, under the inspiration of some being or beings whom she does not know, and that the best of those contains within itself indisputable evidence that it could not have been written by her unassisted. 7. That even if her charge against Madame Blavatsky was true, she is now claiming to be the author of those books which, in many places and at times when Madame Blavatsky was not with her, she has declared were not her own. 8. It cannot fail to be plain to everyone that the explanation now offered by Prof. Coues and Mabel Collins in regard to these books is only an attempt to make the public believe that during these four years she has been pretending, at the solicitation of Madame Blavatsky, that the book was written by an Adept, whereas in 1887 she published the same explanation in The Path. WILLIAM Q. JUDGE.

Page 329 There are but few words needed in addition to the above. Whatever explanation the CouesCollins combination may put forward to cover the manifest unveracity of their statements, whether Mabel Collins letter to Prof. Coues dates from four years or from one year ago; whether people believe that letter to have been dictated or inspired by H. P. Blavatsky or not; nothing can alter the fact that the one has publicly proclaimed her own untruthfulness in order to slander a hated enemy, while the other has jumped at the opportunity to gratify his wounded vanity at the cost of breaking the pledge and his word of honour to the Theosophical Society which he took upon joining it. Why has he done it? The motive is plainly shown by a letter received by me from Dr. Coues a few days before the Convention of the American Section T.S. at Chicago. This letter was an ultimatum in which the Professor offered me the choice of the following alternatives: Either to telegraph immediately to the Convention, using all my influence to have him appointed 126

President or Boss of the whole T.S. in America, or to see him bust up the T.S. forever. Not being easily intimidated, I replied that he might do his worst. His letter and my reply can be published, if thought proper. [Having read both this letter from Dr. Coues and Madame Blavatskys reply thereto, I desire to state that the above is a perfectly correct summary of their contents, though as regards Dr. Coues letter it is too favourable to him.BERTRAM KEIGHTLEY.] Therefore the choice lies open to every member of the Esoteric Section. If his confidence and trust in its Head has been shaken, then by all means let him leave. On returning the papers and Instructions he has received his pledge will be cancelled. But all who desire to be taught by H. P. Blavatsky and to remain members of the Esoteric Section must (if in America) communicate at once with Mr. W. Q. Judge, who will inform them of the new organisation which has been adopted for that Section. It may be well to state here, however, that no change of any kind has been or will be made in the terms of the PLEDGE itself, nor will any more onerous restrictions or rules be imposed on members. Page 330 Everyone can easily see that this attack is simply a repetition of the old lines of the CoulombHodgson business. In fact, the analogy is most striking; but there, the slanderers had the benefit of novelty, while this one is a mere rchauff at which no intelligent man or woman will do more than shrug their shoulders. Non bis in idem. However that may be, as it is not H. P. Blavatsky that can ever be affected by it, but only those who think that she may be of some use to them, the choice is left entirely in their hands. Fraternally yours, (Signed) H. P. BLAVATSKY. London, June 21, 1889 Wer so verfolgt und in ein schlechtes Licht gerckt wird, dem ntzen auch keine Klrungsversuche. Ich werde hier keine Parallelen zu den Vorgngen in der Anthroposophischen Gesellschaft um 1935 beschreiben , dieses knnen andere tun.

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Blick auf einen Versuch der Zusammenarbeit mit Dr.Rudolf Steiner durch Mabel Collins

Ein Versuch von Mabel Collins, Anschluss an das Wirken von Dr. Rudolf Steiner zu finden. (Die Briefe befinden sich im Rudolf Steiner Archiv in Dornach, Schweiz) I. Abschrift: erster Brief von Mabel Collins an Dr. Steiner

Ardat Southall England

January 24 1912

Dear Dr. Steiner I am founding an International Light on the Path Lodge in the Theosophical Society. Will you consort to be one of the seven required original members? I do not think I need to enter into explanations with you. I am asking Dr. Boucher to represent France. I am sure you will find some way of sending me an answer feeding. Very sincerely yours Mabel Collins

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II. Abschrift: zweiter Brief von Mabel Collins an Dr.Steiner

Ardat Southall England

Feb(ruary) 8 1912

Dear Dr. Steiner

Baron Walleen has given me your message for which I thank you. I want to form an International Lodge or Society to support the Light on the Path teaching and when I wrote to you I wished to do this inside the Theosophical Society. I am not so sure about that now I hope you will like my new book that I have just finished, it is called When the Sun moves northward and contains the litanie of the Story of the Year and much more. It is being to translated into German. Sincerely Yours Mabel Collins

Es gibt noch ein Telegramm von Mabel Collins an Rudolf Steiner ,die Organisation der Zusammenkunft Anfang Mai 1913 in London betreffend. Weitere Briefe sind nicht bekannt geworden. Ein Nachlass von Mabel Collins ist nicht auffindbar. Eventuell von Rudolf Steiner an sie gerichtete Briefe sind also verschollen, oder existieren nicht.

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III.

Brief von Baron Walleen an Marie v. Sivers Windham Club St.James's Square February 29 1912 Verehrtes liebes Frl. v. Sivers Ein Expl. Von "Occult Review" wird Ihnen heute zugesandt, worin Sie einen Artikel von Mabel Collins finden werden. Bitte zeigen Sie ihn dem Dr. ......

Auszug Brief von Walleen an M.v.Sivers Hampden Residental Club Phoenix Street London N.W. Verehrtes liebes Fraulein(sic) v. Sivers ...Wedgewood habe ich getroffen. Er war ausserordentlich liebenswrdig, hat mir,( sic) zum Privatbesuch und Teilnahme an "Comasonry" eingeladen Er hat der Loge von Mabel Collins erlaubt mich an ihrer Versammlung in "Headquarters" sprechen zu lassen, vorausgesetzt, das die Loge die ganze Verantwortlichkeit auf sich nimmt ! Welch grausige Verantwortlichkeit! Meine fromme theosophische Seele scheint vom Geschwtz in ein brllendes Getier verwandelt. "Oander is a Mensch usw"Ich war Samstag und Sonntag in ilkeston und Nottingham wo man meine Mitteilungen mit grosser Sympathie empfangen hat. Mich bestens empfehlend Ihr in Bewunderung ergebener C. Walleen

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IV.

Brief von Mabel Collins an Harry Collison

"Light on the Path" Lodge of the Theosophical Society 19, Tavistock Square, London W.C. Charter Members: President: Mabel Collins* Secretary: D.N. Dunlop* Treasurer: H.N. Saunders Maud Hoffman* Marguerite M.C. Pollard* Fergus Hume* A.A. Gardner Ohne* keine Information

July 9 1912 Dear Mr. Collison You must find forgiveness for me for not having thanked you for that letter which did me good service. The Royal Literary Fund don't go in for pensions, but they send me 100 which gives me breathing time. Since When the Sun moves Northward I have Finished another book on Pantanjali Yoga and am now entacling on another. I enfeated applause not disapproval for being so plucky In my old age ( if when you speak of alisculas(?) You mean the one alone this Lodge). There was no other course open, the Alternative being to let Mr. Leadbeater take Light on the Path from me and declare the whole work to be his own. I could not have made this stand but that Some strong and determined people felt it must be done. We had our first meeting last Friday and were duly neckled about Alcyone(;) next Friday we have the "German Mystic" who has made a mystery of himself in London returns out to be Arthur Gebhardt, a very old aquanitance of mine. I don't agree with him on several points. There will be heated discussions- but he has a right to speak having introduced Light on the Path to Germany. He has since given me a different view of Dr.Steiner from yours. Thats very interesting Rendert regards ever yours Mabel Cook

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* Biographische Hinweise siehe: zu Mabel Collins: Irene Diet : Jules und Alice Sauerwein und der Kampf um die Anthroposophie in Frankreich, 1998, Steen Verlag, Zeist Niederlande S.:95- 121 Boris de Zirkoff, Blavatsky H.P. Collected Writings 1966 ff, Bd. 8 S.424 ff. Kim Farnell zu : Mabel Collins: Mystical Vampire: The Life and Works of Mabel Collins von Mandrake of Oxford, Juni 2005

Zu D.N. Dunlop Thomas Meyer: D.N. Dunlop Ein Zeit-und Lebensbild,2.erw.u.vernd.Auflage 1996, Perseus Verlag, Basel Zu Maud Hoffman siehe : Taking the Life Cure in Gurdjieff's School by Maud Hoffman The New York Times, February 10, 1924.] [A friend of Mabel Collins, author of the Theosophical classic Light on the Path, Maud Hoffman shared a fashionable Harley Street house in London with doctors Maurice Nicoll and James C. Young before moving to Fontainebleau. Her enthusiastic and vividly observed glimpse of daily conditions at the Prieur was first published in The New York Times, February 10, 1924.] und: ThHist y1990 v3 July p77 - The Blavatsky-Gurdjieff Question: A Footnote on Maude Hoffman & AT Barker -- James Moore Grace F. Knoche: Foreword to the Combined Chronology of Margaret Conger, November, 1973 www.theosociety.org/pasadena/mahatma/ml-ccfor.htm

Zu Marguerite M.C. Pollard siehe: Verschiedene Artikel in: Theosophist, The 1879 - continuing, Bombay and Adyar, HPB Theosophist Magazine October 1911-January 1912 Theosophist Magazine April 1912-June 1912 The Adyar Bulletin 1908-1929 Adyar, Madras, India, Annie Besant The American Theosophist [First Series] 1913-14, Krotona, Hollywood, LA Cal, AP Warrington AmerT1 y1913 v14 i4 January p223 - [continuation of The Theosophic Messenger; issues 4-8 titled 'The American Theosophist and the Theosophic Messenger']

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Zu Fergus Hume siehe: http://en.wikipedia.org/wiki/Fergus_Hume .After the success of his first novel and the publication of another, Professor Brankel's Secret (c.1886), Hume returned to England in 1888. He resided in London for few years and then he moved to the Essex countryside where he lived in Thundersley for thirty years, eventually producing over 100 novels and short stories. He continued to be anxious for success as a dramatist, and at one time Henry Irving was favourably considering one of his plays, but he died before it could be produced. Hume did not court publicity and little is known of his personal life. The writer of the obituary notice in The Times stated that he was a deeply religious man who in his last years did much lecturing to young people's clubs and debating societies. He died at Thundersley, Essex, on 12 July 1932. Hume was a capable writer of mystery stories, and may be looked upon as one of the precursors of the many writers of detective stories whose work was so popular in the twentieth century. V.

Brief von H. Collison an M. v. Sivers

Poststempel 22.Nov. 1912 Postkarte undatiert: All Baron Walleen's lectures at the AeolianHall have been well attended( attened?). They have been succesful and peacefull. (He criticizes Hbbe-Schleidens book) He speaks at the T.S. London on 2nd and 9th at 8 p.m. public lectures. This is due to Mabel Collins.( Hervorh. C.T.) ( folgen weitere Aufzhlungen von Walleen in verschiedenen Orten: T.S. Manchester,Glasgow, Edinburgh). We have a short hand verbatim Report wherever we go H.Collison

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VI.

Brief von Harry Collison an Dr. Steiner:

Undatiert, geschrieben zwischen 18. - 29.Mrz 1913 (Aufenthalt von Rudolf Steiner in Den Haag) Holland Hotel Wagenstraat S'Gravenhage Hoch verehrter Dr. Steiner, ich hoffe dass Sie es nicht als Gleichgltigkeit auffassen, dass ich nicht um eine Sprechstunde gebeten habe. Ich habe diesmal nichts persnliches womit ich ihre Zeit beansprchen (sic) drfte. Falls Sie aber mir Ihre Wnsche mit Bezug auf den Londonaufenthalt mitteilen wollten es wre mir das sehr lieb- Ich sollte sie dann weiter bringen an Mr. Heywood Smith, der ja der offizielle Einlader ist.... (folgen: Uebersetzungsfragen ber Gysi und die Probleme mit den Uebersetzungen.) Hochachtungsvoll Und ergebenst Harry Collison

VII.

Brief von H.Collison an Dr.Steiner

Windham Club St.James's Square

30 th April 1913 Dear Dr. Steiner I have been hoping that you will be able to come to my Studio before You leave. It is where I do all my work , and where the Myrdhin Group meets to study. It would give us much encouragement to know you had been there.Many have asked me to beg you to give a lecture there, but I have told them that they must be satisfied with the lectures they hear at the Zarathustra and many of them are on the list for an interview- It is a long list I fear and will

134

take up your time very much; but I have only put on the list those whom I think have really some serious questionIt is only ten minutes walk to the Studio and I am wondering whether it would not siut you best to come then to morrow - But of course please choose your own time and day. I fear that when the interviews and lectures beginn then will be no time at allI have been working hard to another despondent and Your visit would help me so very much Yours very sincerely Harry Collison If Frulein von Sivers would come too, I would be greatly honored. I have no secrets to keep from her as regard Dr.Felkin I should like to say that about twelve of his Orden belong to the Myrdhin Group.

VIII.

Brief von Harry Collison an Marie v.Sivers

Windham Club 30.April (1913) Dear Frulein von Sivers I have asked the Doctor if he would be so kind and to come round to my Studio when he is here- and I am thinking that perhaps tomorrow would be the best time for him. It is barely a ten minutes walk I hope you will honour me by coming also. I will call at 47 redcliffe Square between 10 and 11 to hear what you have to say- any time will of course suit meI hope you dont think my list of applicants for an interview too long-I hope to asking them and write- that you would then see if they really had a reason for the interview, and I think it has answered. There are a few whom I did not ask to write and set on the list.They satisifed me they were genuinely in need. There are four who are not in the A.S. [Anthroposophy Society]. I said I would see if Dr.Steiner would see them:Mi Ward of the T.P.S. and A Reverend L.P. Langham, who was about to come to Germany to visit the Doctor. Mme. Reddie , a sage-femme, an illitarate Scotch woman, but afferently a very extraordinary character. Mrs. Donner of Helsingfors who seems in a very bad contition but serious in her desire. Yours very sincerely 135

Harry Collison

(schrg in die linke untere Ecke gedrngt)

& Mrs. Cook,Mabel Collins She makes fine.

Blick auf weitere Beziehungen von Mabel Collins zu Persnlichkeiten , die mit der Anthroposophie und Rudolf Steiner in Verbindung standen:

Eine histor ische Begegnung Kathleen Schlesinger, Elsie Hamilton und Mabel Collins
Aus: THE MODES OF ANCIENT GREECE by Elsie Hamilton PREFACE Owing to requests from various people I have consented with humility to write a simple booklet on the Modes of Ancient Greece. The reason for this is largely because the monumental work The Greek Aulos by Kathleen Schlesinger, Fellow of the Institute of Archaeology at the University of Liverpool, is now unfortunately out of print. Let me at once say that all the theoretical knowledge I possess has been imparted to me by her through our long and happy friendship over many years. All I can claim as my own contribution is the use I have made of these Modes as a basis for modern composition, of which details have been given in Appendix 3 of The Greek Aulos. Demonstr ations of Chamber Music in the Modes wer e given in Steinway Hall in 1917 with the assistance of some of the Queens Hall player s, also 3 per for mances in the Etlinger Hall of the musical dr ama Sensa, by Mabel Collins, in 1919. A mime Agave was performed in the studio of Madame Matton-Painpare in 1924, and another mime The Scorpions of Ysit, at the Court Theatre in 1929. In 1935 this new language of Music was introduced at Stuttgart, Germany, where a small Chamber Orchestra was trained to play in the Greek Modes. Singers have also found little difficulty in singing these intervals which are not those of our modern well-tempered system, of which fuller details will be given later on in this booklet. I merely mention these performances as a proof that the Ancient Greek Modes can be used as a basis for modern composition, for they are built upon the natural law of sound itself, the only musical law which has been given us by Nature. In doing this I should also like to express the hope that other composers might be encouraged to make experiments in this fascinating realm. Since 1933 I have had the invaluable help of my two Dutch friends, Wilhelmina Roelvink and Mary Wilbers, who with rare devotion and great self-sacrifice, have lifted much of the burden

136

from my shoulders in training others and in forming centres in Stuttgart, Bremen, Ancona and Wynstones, thus making the continuance of the work possible. In the splendid Preface to The Greek Aulos written by J.F.Mountford, now Vice-Chancellor of the University of Liverpool, unstinted praise has been given to this book by Kathleen Schlesinger. Among other assertions of the truth of her musical investigations, Mr. Mountford says: Miss Schlesinger needs no commendation to anyone who is aware of her established reputation as a historian of musical instruments, or who has read her important chapter on The Significance of Musical Instruments in the Evolution of Music in the Introductory Volume of the Oxford History of Music (1929). ... He goes on to say: Though this book upsets many of our previous notions of the intervals of the Greek scales and especially of the way they were related to one another, there can be no doubt that all further study of Greek Music will be indebted to Miss Schlesingers pioneer work. It is, I venture to think, the most original and illuminating contribution yet made to a difficult and fascinating subject. Further encomiums of Kathleen Schlesingers work are given by Dr. Ernest Marti of Basle, Switzerland, in an excellent treatise published in Die Kommenden (June 25th 1952) in Freiburg im Breisgau (where, incidentally we also gave performances in the Greek Modes) in which he refers to Kathleen Schlesinger as one of the greatest music scientists of the century. ****** List of some of Kathleen Schlesingers more important works: 1) 125 Articles on Musical Instruments in the Encyclopaedia Britannica. 2) The Instruments of the Orchestra and Precursors of the Violin Family, 2 vols., Ancient and Modern (out of print) 3) Chapter in the Introductory Volume of the Oxford History of Music. The Significance of Musical Instruments in the Evolution of Music. (Oxford Press 1929). 4) The Greek Aulos (Methuen & Co., 1939) Besides writing these books, Miss Schlesinger has given several series of Peripatetic Lectures in the British Museum and the Victoria and Albert Museum, South Kensington, which were enthusiastically received.

Die von Kathleen Schlesinger wiederentdeckten griechischen Planetenskalen und die von ihr zusammen mit Rudolf Steiner entwickelten eurythmischen Gebrden sind Themen, die diese Zusammenarbeit dokumentieren. Die Akademie fr eurythmische Kunst in Aesch, Schweiz beschftigt sich unter anderem mit : PLANETENSKALEN UND TON-EURYTHMIE und ihre Erforschung durch Kathleen Schlesinger.

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Aussagen zu Mabel Collins

George Adams, M. A., Clent, England: Bezeichnend ist, da in seinen frhen Wiener Jahren zu seinem nchsten Freundeskreis Menschen wie Friedrich Eckstein und Marie Lang gehrten, welche ihr ganzes Leben hindurch die innere Beziehung zum englischen Geistesleben pflegten. Schon damals in Wien wurde veranlagt, da Rudolf Steiner fast zwei Jahrzehnte spter- zur grten berraschung seines Berliner Umkreises seine Arbeit mit einer Geistesstrmung verband, welche bei allem orientalischem Einschlag ihr Geprge dennoch aus der Seelenstimmung der englisch sprechenden Menschheit erhielt: der Theosophical Society. Gerade von den englischen Angehrigen dieser Richtung schreibt er in seinem Lebensgang , da er bei ihnen, obwohl er selber nie in deren Stil htte wirken knnen, ein geistige Zentrum gefunden an das man wrdig anknpfen konnte, wenn man die Verbreitung der Geist- Erkenntnis im tiefsten Sinne ernst nahm. Im Jahre 1913 erzhlte er in einem autobiographischen Vortrag, da er bereits in den 80er Jahren in Wien zu den allerersten gehrte, welche das berhmt gewordene, von der englischen Theosophin Mabel Collins niedergeschriebene Bchlein Licht auf den Weg erwarben, und da er es damals auch anderen Menschen vermittelt habe. (Aus: Wir erlebten Rudolf Steiner, Erinnerungen seiner Schler, Hrsg.M.J.Krck von Poturzyn, 3. verb.Auflage, Stuttgart 1967, S.9 f.)

Ein elektronischer Briefwechsel zu Mabel Collins:

Carsten Tiede schrieb:

Liebe Frau Nehmiz, ich beschftige mich intensiv mit Mabel Collins und ihrer Bedeutung fr die okkulte Geschichte im bergang des 19.zum 20.Jahrhundert. Dabei wird deutlich, dass die durch die Trennungslinie, (die absurde Khrisnamurti-Geschichte der Theosophischen Gesellschaft),die durch Dr. Rudolf Steiner gezogen werden musste, einige Zusammenhnge scheinbar noch bis heute unbearbeitet geblieben sind.

Frage: War Mabel Collins Stellungnahme zum Wirken von Dr. Rudolf Steiner ohne Bedeutung fr die weitere Entwicklung der Geisteswissenschaft, vor allem in England?

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Frage: Wer hat nhere Kenntnisse ber die Zusammenarbeit von D.N. Dunlop und Mabel Collins und deren gemeinsame Grndung und Fhrung der Loge "Light on the Path" in London, und den dortigen Vortrgen ber die Christologie von Dr. Rudolf Steiner durch Baron von Walleen im Jahre 1912?

Frage: Warum gibt es keine Biographieseite ber Mabel Collins in Ihrem Biographieprojekt?

[Diese Arbeit sei abgeschlossen, wurde mir spter gesagt. So sind auch hier wieder durch Auslassen Fakten geschaffen worden].

Frage: Haben Sie Kenntnis darber, ob Mabel Collins jemals Mitglied der Anthroposophischen Gesellschaft wurde?

Es gibt widersprchliche Aussagen darber: Frau Hella Wiesberger bejahte diese Frage; kann Herr Werner dieses evtl. verifizieren? Es ist die Geschichte von Mabel Collins eine weithin vergessene, verleumdete oder verschwiegene. Die Theosophische Gesellschaft lsst keine Gelegenheit aus, diese Tradition fortzufhren.

Siehe: Kim Farnell "Mystical Vampire"; diese als "erste Biographie zum Leben und Werk von Mabel Collins" beworbene Schrift, reiht sich ein in Vieles, was gegen Mabel Collins geschrieben wurde. Herzliche Gre Carsten Tiede Tbingen

Ursprngliche Nachricht--Absender: "Robin Schmidt" <mailto:robin.schmidt@goetheanum.ch> Empfnger: "Carsten Tiede" <mailto:Carsten.Tiede@t-online.de> Betreff: Re: Fr Frau Edda Nehmiz Datum: 31. May 2007 12:14 Sehr geehrter Herr Tiede, leider knnen wir Ihnen nicht viel weiterhelfen. Nach unseren Angaben war Mabel Collins nie nher mit Anthroposophie beschftigt, whrend umgekehrt natrlich Rudolf Steiner ihre Arbeiten geschtzt und empfohlen hat. Daher haben wir sie nicht in unsere Dokumentation aufgenommen. Sollte genauere Forschung allerdings hier etwas anderes herausfinden, wrden wir das natrlich ndern. Am Besten ber Mabel Collins weiss wohl in anthroposophischen Kreisen& nbsp; der Verleger Thomas Meyer aus Basel Bescheid, er hat vor ein paar Jahren u.a. "Licht auf den Weg" neu herausgegeben; ausserdem gibt es, meine ich zu errinnern, in seiner Zeitschrift "Der Europer" 139

Aufstze ber sie. Kontakt bekommen Sie via http://www.perseus.ch/ Eine Studie ber Mabel Collins, die unabhngig von Parteinahmen gemacht wrde, htte auch meinen Applaus. Allerdings habe ich die neuere akademische Literatur diesbezglich noch nicht gesichtet. (Mglicherweise wrde sich da noch etwas finden, ein internationaler Katalog aller wichtigen Bibliotheken: http://www.ubka.uni-karlsruhe.de/kvk.html.)
http://www.ubka.uni-karlsruhe.de/kvk.html.%29>

Vielleicht hilft Ihnen das schon mal weiter. Viel Erfolg fr Ihre weiteren Forschungen, mit freundlichen Grssen,

Robin Schmidt

Carsten Tiede schrieb: Lieber Herr Schmidt, herzlichen Dank fr die prompte Antwort. Nheres

wrde ich Ihnen gerne schildern, wenn meine Untersuchungen weiter fortgeschritten sind. --3. Juni in Dornach und Basel; Ich bin von Freitag, d.1. bis Sonntag den Sie anwesend sein gerne etwas

vielleicht, falls

sollten, knnte ich gerne bei

Ihnen vorbeikommen und wrde

ber Ihre Angaben, (Sie schreiben /"nach unseren Angaben"), /die Sie haben, erfahren. Erst am 4.Juni bin ich wieder per e-Mail zu erreichen.

Ich gre Sie ebenso freundlich Carsten Tiede

Sehr geehrter Herr Tiede,

ich wre sehr interessiert zu erfahren, was Sie herausfinden konnten, auch falls Sie bessere Literatur finden konnten. Die Aussage "nach unseren Angaben" bezieht sich darauf, dass als vor ca. 10 Jahren, geprft wurde, wer fr die biographische Dokumentation in Frage kommt (durch die damaligen Leiter des Projekts - Bodo v. Plato, Christoph Lindenberg, Jan Pohl u.a.) der Stand so war, dass Mabel Collins nicht mit aufgenommen wurde. Welche Quellen dazu genau in Anspruch genommen wurden, kann ich jetzt nicht mehr rekonstruieren. Es kann natrlich sein, dass die Forschung inzwischen anderes herausbekommen hat, und eine Aufnahme sinnvoll wird. Ausschlaggebend fr unsere Dokumentation ist, ob jemand die anthroposophische Arbeit nachhaltig in einem Themen-, Berufs-, oder lokalen Bereich geprgt hat.

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Mit freundlichen Grssen,

Robin Schmidt

Lieber Herr Schmidt, ich habe nun am Wochenende im Rudolf Steiner Archiv ber das Verhltnis von Mabel Collins zu Dr. Rudolf Steiner einige Dokumente gesichtet. Darunter

finden sich zwei Briefe von Mabel Collins, die fr Ihre Entscheidung Mabel Collins nicht in ihre Biographieliste aufzunehmen, bedenkenswert sind. Am 24. Januar 1912 schreibt Mabel Collins an Dr. Rudolf Steiner. Hierbei formuliert sie ihre Bitte , da er seine Unterschrift zur Grndung einer "Internationalen Light on the Path" Loge, die sieben Unterschriften erfordert, geben mchte. Fr Frankreich schlgt sie Dr. Burchier vor. Diese Loge war es dann, die es Baron Walleen ermglichte, erstmals Inhalte der Christologie Dr. Rudolf Steiners in England darzustellen. Hierzu verffentlichte Mabel Collins im Magazin "The Occult Review" den Beitrag: "A Rosicruzian Ideal" (Mrz 1912,S. 146 bis 152, im Archiv mit Anstreichungen und Bemerkungen Dr. Rudolf Steiners versehen, vorhanden). Dieses Exemplar wurde durch Baron Walleen an Frl.Marie v.Sivers mit der Bitte es an Dr. Rudolf Steiner zu bermitteln verschickt. Mehrere Artikel(z.b. der Beitrag : Dr. Rudolf Steiner on the Human Evolution in der Occult Review vom Mai 1913, zeigen ihre Unabhngigkeit von der

damaligen "Stern des Osten" Hetze Dr. Rudolf Steiner gegenber), die sehr klar beschreiben, das sie vollinhaltlich die Aussagen von Dr. Rudolf Steiner bejahte und untersttzte, sind von ihr verffentlicht worden. Im zweiten Brief, der als Antwort eines Briefes von Dr. Rudolf Steiner erkennbar ist, formuliert Mabel Collins sogar ihre Zweifel, ob sie sich noch sicher sei, die Loge "Light on the Path" innerhalb der Theosophischen Gesellschaft zu grnden. Die nheren Umstnde, warum dies dann trotzdem so geschah, liegen bisher im Dunkeln. Hier ist historische Aufarbeitung notwendig. Ein Wort noch zur sozialen Situation von Mabel Collins im Jahre 1912: die Charing Cross Bank, die das gesamte Vermgen von Mabel Collins verwaltete, musste zu dieser Zeit ihren Bankrott anmelden. Natrlich kann man sagen, dass dieses finanzielle Fiasko in Bezug auf ihre geisteswissenschaftliche Arbeit keine Rolle spielt, trotzdem ist diese Tatsache bedenkenswert. Es kam nun in dieser Zeit die Zuspitzung der Zusammenarbeit in der theosophischen Gesellschaft, die bekanntlich in dem Ausschluss der Deutschen Sektion im Februar 1913endete. Damit hatte Annie Besant mit den Grundstzen der von H.P. Blavatsky und H.S. Olcott gegrndeten Gesellschaft endgltig gebrochen.

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Es ist dies eine Engfhrung in

der Geschichte, denn Ende 1912 und offiziell

Anfang 1913 wurde die Anthroposophische Gesellschaft gegrndet. Also spielten sich diese Vorgnge innerhalb weniger Monate ab. Auch den Humbug mit Alcyone durchschaute Mabel Collins klar, denn ihr Bestreben einen Schutz fr die Inhalte von "Light on the Path" zu finden, war es unter anderem , die Internationale "Light on the Path" Loge zu grnden, deren Sekretr D.N. Dunlop diese Loge mitgrndete und deren Sekretr er war. Bekanntlich verblieb Dunlop bis 1922 in der Theosophischen Gesellschaft. Auch gegen das Wirken des Mister Leadbeater hat sich Mabel Collins gegenber Harry Collison schriftlich klar distanziert. Diese Vorgnge mssen noch genau aufgearbeitet werden, wenn man verstehen will, welche Mglichkeiten in der Londoner Gesellschaft in dieser Zeit vorhanden waren, eine eigenstndige Arbeit aufrecht zu erhalten. Welche Tragik in diesen Vorgngen lag, kann man erkennen , wenn man die Austrittserklrung von Harry Collins liest( Mitteilungen.. [Mathilde Scholl]April 1913), in denen er der Loge Light on the Path wnscht, da sie ihre Unabhngigkeit gegenber der Leitung der Theosophischen Gesellschaft(hier Annie Besant) aufrecht erhalten mge, er aber als Mitglied der Deutschen Sektion zu diesem Schritt gezwungen sei. Die Schrift von Mabel Collins von 1915: "As the flower grows",erweist sich als klare Beschreibung ihrer Erfahrung mit Christus im therischen. Hier wird die Katastrophe des Weltkrieges ganz klar und ohne politische Polemik dargestellt. Vergessen wir nicht, welche Bedeutung die weibliche Inkarnation fr das Wirken der Geisteswissenschaft beinhaltet. (Dr. Ita Wegmann, Dr.Elisabeth Vreede, Marie Steiner, Alice Sauerwein und andere, sind dem Schicksal mnnlicher Dominanz nach dem Tode von Dr. Rudolf Steiner nicht entgangen). Ein Vorgang, der zeigt, da Mabel Collins die Aufgaben und die Mission der Geisteswissenschaft nicht nur erfasst, sondern auch vollstndig umgesetzt hat. Es ist wohl nicht ntig, zu betonen, da eine Mitgliedschaft in der damaligen Anthroposophischen Gesellschaft von 1915 von ihr nicht gesucht wurde, da sie mit ihrer Loge "Light on the Path" selber versuchte die Geisteswissenschaft voranzubringen. Die Anthroposophische Gesellschaft vor der Weihnachtstagung war keine Garantin fr die Mission der Geisteswissenschaft. 1922/23 war Mabel Collins bereits schwer erkrankt und hatte gerade noch vier Lebensjahre vor sich. Ihre lebenslange Arbeit war fast zum Erliegen gebracht. 1920 verffentlichte sie ihr letztes Buch. Es folgten noch einige wenige Briefe an The Occult Review und The Path. Diese werde ich noch unter dem Gesichtspunkte der Entwicklung der Geisteswissenschaft untersuchen. Weitere Informationen werde ich Ihnen gerne

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bermitteln, wenn Sie wie ich auch daran interessiert sind , die Bedeutung von Mabel Collins fr die Geschichte der Geisteswissenschaft so zu wrdigen, da die theosophischen Verleumdungen ber sie endlich zurckgewiesen werden.

N.B.: Auf diese E-Mail habe ich dann keine Antwort mehr erhalten. Mabel Collins fehlt weiterhin in der Aufzhlung der Biographieliste der mit der Anthroposophischen Geschichte verbundenen Persnlichkeiten.

Hier folgt der Artikel von Mabel Collins in The Occult Review, welcher von Ihr ber Baron Walleen an Dr. Steiner ging und von ihm mit wenigen Anmerkungen versehen wurde(Im Fundus des Rudolf Steiner Archiv vorhanden).

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Kopie des Exemplars von Mabel Collins fr Rudolf Steiner

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Anstreichungen und Bemerkungen von Dr. Rudolf Steiner 145

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Wenn man diese Zeilen liest, kann man sich nur noch ber die durchgehende Unkenntnis ber die Bedeutung von Mabel Collins in anthroposophischen Kreisen wundern. Wenn man bedenkt, da Mabel Collins einzig durch einige wenige Vortrge von Baron Walleen die zentralen Aspekte der Anthroposophie exakt darstellt, erscheint die Unkenntnis, Mabel Collins betreffend ,symptomatisch. Leider zeigt sich auch in den Mitteilungen fr die Mitglieder der Deutschen Sektion der Theosophischen Gesellschaft (herausgegeben von Mathilde Scholl), warum Mabel Collins so unbekannt geblieben ist. Hier sind die Austrittsschreiben von 1912/13 wiedergeben. Der Prsident der Light on the Path Loge war Mabel Collins! Auf diese Weise erscheinen die Worte von Collison zur Arbeit in der Loge, und deren Verhltnis zu Freiheit und Toleranz, wie ins Leere gesprochen. Dieses Zeitdokument zeigt, wie Menschen unabsichtlich ausgeblendet werden.

Hier folgt der Brief von Collison mit seiner bersetzung, die das Verhltnis von Mabel Collins zu Adyar wiederum beleuchten und in einem klaren Lichte zeigen, was Collison ber die Arbeit der Loge und deren Prsident Mabel Collins ( D.N. Dunlop war Sekretr der Loge) gedacht hat.

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(Abgedruckt in : Mitteilungen 1913 a.a.O.) 156

Mehr zu Mabel Collins in der geplanten Ausarbeitung dieser bibliographischen Biographiesammlung .Spter. C.T. Pfingsten und Michaeli 2007

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