Reformer

The term "Reformer" itself is of Latin origin, derived from "re-" (again) and "formare" (to form, shape). It signifies one who restores or improves something by remaking it. In esoteric contexts, it denotes a catalyst for spiritual renewal, aligning with the concept of cyclical time and recurring spiritual dispensations.

The tale about his entering his mother's bosom in the shape of a white elephant is an allusion to his innate wisdom, the elephant of that colour being a symbol of every Bodhisattva. The statements that at Gautama's birth, the newly born l)abe walked srvrn steps in four directions, that an Vdumhara flower bloomed in all its rare beauty and that the Naga kings forthwith proceeded '*to baptise him", arc all so many allegories in the jihraseology of the Initiates and well-understood by every Eastern Occultist. The whole events of his noble life are given in occult numbers, and every so-called miraculous event — so deplored by Orientalists as confusing the narrative and making it impossible to extricate truth from fiction — is simply the allegorical veiling of the truth. It is as comprehensible to an Occultist learned in symbolism, as it is difficult to understand for a European scholar ignorant of Occultism. Every detail of the narrative after his death and before cremation is a chapter of facts wi-ittm in a language which must be studied before it is (32 THEOSOPIIK \L understood, otherwise its dtail lttt< r will lead oiit- into absurd coutrailictions. For insfanct'. haviiif; nniindt'd his disfiplcs of tlic immortality of Dharmakaya. Hudtlha is said to have passed into Samadlii, and lost liims«'lf in Nirvana— /rf>»j which num c(in r<tuni. And yet, notwitli standing; this, the Huddha is shown hurstiiifr open the lid of the eofiin. and stepping out of it ; saluting with folded liands his mother !Maya who had suddenly appean-d in the air, tliou^'h she had died seven days after his birth, ete., ete. As Huddha was a Chakravartti (he who turns the wheel of the Law), his body at its ereination could not l)e eonsumeil by eonimon fire. What happens? Suddenly a ,jet of llanie burst out of th( Svastka on his brrast, and redueed ins ixuly to aslies. Spaee prevents piving more instanees. As to his being one of the true and unileniable S.wiouks of the World, suffice it to say that the most rabid orthodox missionary, unless he is hopelessly insane, or has not the least regard even for historical truth, eannot find one smallest accusation against the life and j)ersonal character of Ga\itama, the "Buddha". Witiiout any claim to divinity, allowing his followers to fall into atheism, ratlier than into the degrading superstition of deva or idol-worshij). his walk in life is from the beginning to the end, holy and divine. During the 45 years of his mi.ssion it is blameless and i)u

The notion of a Reformer, as presented through the lens of Helena Blavatsky's interpretation of Eastern traditions, transcends the common understanding of a mere social or political agitator. It points to a figure of profound spiritual authority, one who appears not to dismantle existing structures for their own sake, but to restore a primal, often forgotten, order of wisdom. The allegorical narratives surrounding such figures, like the white elephant or the seven steps of the newborn Buddha, are not fanciful embellishments but rather the coded language of initiates, a testament to the esoteric principle that truth often wears a symbolic guise. Mircea Eliade, in his studies of shamanism and archaic religions, highlighted the cyclical nature of time and the recurring appearance of divine or semi-divine figures who renew the world. The Reformer fits this pattern, acting as a cosmic restorer, a vital force in the grand cosmic drama.

These figures often re-introduce or re-emphasize fundamental truths that have become obscured by dogma, ritualism, or the sheer passage of time. They are the conduits through which ancient wisdom is re-channeled, adapted for a new epoch, and made comprehensible to a populace that may have strayed from its spiritual moorings. The difficulty in understanding these accounts for the "European scholar ignorant of Occultism" is precisely the point; the esoteric tradition demands a certain preparedness, a willingness to look beyond the literal and engage with the symbolic, the archetypal. Carl Jung's concept of the Self and the process of individuation resonates here, as the Reformer often acts as an external manifestation of the inner impulse toward wholeness and spiritual integration. Their teachings, though seemingly miraculous or allegorical, are practical guides for the soul's journey, challenging the seeker to move beyond the mundane and toward a more illuminated existence. The Reformer, in essence, is a living embodiment of the perennial wisdom, a beacon illuminating the path back to the source, for those willing to follow the light.