From: "krsanna" <timestar@timestar.org>
Reply-To: theos-talk@yahoogroups.com
To: theos-talk@yahoogroups.com
Subject: Re: Theos-World Why HPB did not return to India
Date: Sat, 18 Mar 2006 00:21:55 -0000
Carlos -- I never said that HPB dissolved the TS. I said that HPB
abolished the parent society. The notion of dissolving the TS was
Bart's invention.
Best regards,
Krsanna
--- In theos-talk@yahoogroups.com, "carlosaveline cardoso aveline"
<carlosaveline@...> wrote:
>
>
> Friends,
>
> HPB never thought of "dissolving" or ignoring the TS as such.
>
> HPB was the head of "HPB Lodge" in London, president of the TS
Federation in
> Europe, and anyone had to be a member of the TS in order to have
access to
> her Esoteric School.
>
> I don't think Krsanna said HPB dissolved the TS, did she say this?
>
> Carlos.
>
> >From: Bart Lidofsky <bartl@...>
> >Reply-To: theos-talk@yahoogroups.com
> >To: theos-talk@yahoogroups.com
> >Subject: Re: Theos-World Why HPB did not return to India
> >Date: Thu, 16 Mar 2006 21:00:51 -0500
> >
> > It was one of many examples of Blavatsky referring to the
Theosophical
> >Society after the time that you claim that she had dissolved it.
> >
> > Bart
> >
> >krsanna wrote:
> > > Bart -- What is the point you want to make with the article
about
> > > why HPB did not return to India? What do you think HPB meant
when
> > > she talked about the FTS (Fellows of the Theosophical Society)
> > > and "cutting off a diseased limb from the healthy body of the
tree,
> > > and thus save it from infection?"
> > >
> > > She speaks of people with courage she found in America and
Europe
> > > and her confidence in the Esoteric Section:
> > >
> > > "I was enabled and encouraged by the devotion of an ever-
increasing
> > > number of members to the Cause and to Those who guide it, to
> > > establish an Esoteric Section, in which I can teach something
of
> > > what I have learned to those who have confidence in me, and who
> > > prove this confidence by their disinterested work for
Theosophy and
> > > the T.S. For the future, then, it is my intention to devote my
life
> > > and energy to the E. S., and to the teaching of those whose
> > > confidence I retain."
> > >
> > > She speaks of her special relationship with the Esoteric
Section she
> > > founded when the parent society was abolished:
> > >
> > > "Know, moreover, that any further proof and teaching I can
give only
> > > to the Esoteric Section, and this for the following reason: its
> > > members are the only ones whom I have the right to expel for
open
> > > disloyalty to their pledge (not to me, H.P.B., but to their
Higher
> > > Self and the Mahâtmic aspect of the Masters), a privilege I
cannot
> > > exercise with the F.T.S. at large, yet one which is the only
means
> > > of cutting off a diseased limb from the healthy body of the
tree,
> > > and thus save it from infection."
> > >
> > > She asks the Hindu who desire a regeneration of India to turn
a new
> > > leaf and rally around the President-Founder, Olcott. She did
not
> > > ask the Americans and Europeans, where Olcott's authority was
> > > terminated, to rally around Olcott. Adyar had been abolished
as the
> > > parent society.
> > >
> > > "If, then, my Hindu brothers really and earnestly desire to
bring
> > > about the regeneration of India... Let them bravely rally
round the
> > > President-Founder..."
> > >
> > >
> > >
> > > WHY I DO NOT RETURN TO INDIA
> > >
> > > [This Open Letter one of the most extraordinary and deeply
pathetic
> > > documents ever penned by H.P.B., may be found among the
original
> > > Manuscripts in the Adyar Archives. Written to the Indian
Members of
> > > The Theosophical Society in the last year of H. P. B.'s life
it is
> > > like a karmic vision that both interpretes the past and throws
a
> > > flood of light upon the future It embodies a message from H.
P. B.'s
> > > long-suffering heart to all Theosophists without distinction.
This
> > > Open Letter contains declarations very rarely made, and
> > > pronouncements which only those will understand who are firmly
> > > rooted in the Theosophical philosophy and will not mistake them
> > > for "claims," "dogmas" or delusions of grandeur. Facts and
attitudes
> > > spoken of in this Letter afford a background of meaning against
> > > which may be measured various crises which took place in later
years
> > > within the framework of the T.S.
> > > N. D. Khandalavala, quoting some short passages from this
Letter in
> > > The Theosophist, Vol. XX October, 1898 pp. 23-24, states that
it was
> > > at first intended to be circulated to the Indian
> > >
> > > Members, but "was afterwards, for certain reasons, not
published."
> > > He was permitted to take a copy of it. With the "climate"
prevailing
> > > at the time in the Indian T.S., the reasons which Khandalavala
does
> > > not specify are easy to determine.
> > > There seems to he no reason to doubt the accuracy of a
statement by
> > > W. E. Coleman in the Religio-Philosophical Journal (Chicago),
of
> > > September 16, 1893, p. 266, that this Open Letter was sent to
India
> > > by the intermediary of Bertram Keightley who left London for
India,
> > > at H.P.B.'s special request, sometime in the Summer of 1890,
> > > reaching Bombay August 31, 1890 (The Theosophist, Vol. XII,
Suppl.
> > > to October, 1890, pp. ii-iii). He was soon elected General
Secretary
> > > of the newly-formed Indian Section of the T.S. which was
chartered
> > > Jan. 1, 1891.
> > > The Open Letter which follows is one of the most important
items
> > > of "source material" available today for the use of the future
> > > historian of the Theosophical Movement and its many
vicissitudes. It
> > > deserves a close study on the part of all students.— Compiler.]
> > >
> > >
> > > TO MY BROTHERS OF ÂRYÂVARTA,
> > >
> > > In April, 1890, five years elapsed since I left India.
> > > Great kindness has been shown to me by many of my Hindu
> > > brethren at various times since I left; especially this year
(1890),
> > > when, ill almost to death, I have received from several Indian
> > > Branches letters of sympathy, and assurances that they had not
> > > forgotten her to whom India and the Hindus have been most of
her
> > > life far dearer than her own Country.
> > > It is, therefore, my duty to explain why I do not return to
India
> > > and my attitude with regard to the new leaf turned in the
history of
> > > the T. S. by my being formally placed at the head of the
> > > Theosophical Movement in Europe. For it is not solely on
account of
> > > bad health that I do not return to India. Those who have saved
me
> > > from death at Adyar, and twice since then, could easily keep me
> > > alive there as They do me here. There is a far more serious
reason.
> > > A line of conduct has been traced for me here, and I have found
> > > among the English and Americans what I have so far vainly
sought for
> > > in India.
> > >
> > > In Europe and America, during the last three years I have met
with
> > > hundreds of men and women who have the courage to avow their
> > > conviction of the real existence of the Masters, and who are
working
> > > for Theosophy on Their lines and under Their guidance, given
through
> > > my humble self.
> > > In India, on the other hand, ever since my departure, the true
> > > spirit of devotion to the Masters and the courage to avow it
has
> > > steadily dwindled away. At Adyar itself, increasing strife and
> > > conflict has raged between personalities; uncalled for and
utterly
> > > undeserved animosity—almost hatred —has been shown towards me
by
> > > several members of the staff. There seems to have been
something
> > > strange and uncanny going on at Adyar, during these last
years. No
> > > sooner does a European, most Theosophically inclined, most
devoted
> > > to the Cause, and the personal friend of myself or the
President,
> > > set his foot in Headquarters, than he becomes forthwith a
personal
> > > enemy to one or other of us, and what is worse, ends by
injuring and
> > > deserting the Cause.
> > > Let it be understood at once that I accuse no one. Knowing
what I do
> > > of the activity of the forces of Kali Yuga, at work to impede
and
> > > ruin the Theosophical movement, I do not regard those who have
> > > become, one after the other, my enemies—and that without any
fault
> > > of my own—as I might regard them, were it otherwise.
> > > One of the chief factors in the reawakening of Âryâvarta which
has
> > > been part of the work of the Theosophical Society, was the
ideal of
> > > the Masters. But owing to want of judgment, discretion, and
> > > discrimination, and the liberties taken with Their names and
> > > Personalities, great misconception arose concerning Them. I was
> > > under the most solemn oath and pledge never to reveal the whole
> > > truth to anyone, excepting to those who, like Dâmodar, had been
> > > finally selected and called by Them. All that I was then
permitted
> > > to reveal was, that there existed somewhere such great men;
that
> > > some of Them were Hindus; that They were learned as none
others in
> > > all the ancient wisdom of Gupta-Vidyâ, and had acquired all the
> > > Siddhis, not as these are represented in tradition and
the "blinds"
> > > of ancient writings, but as they are in fact and nature; and
also
> > > that I was a Chela of one of them. However, in the fancy of
some
> > > Hindus, the most wild and ridiculous fancies soon grew up
concerning
> > > Them. They were referred to as "Mahâtmas" and still some too
> > > enthusiastic friends belittled Them with their strange fancy
> > > pictures; our opponents, describing a Mahâtma as a full
Jîvanmukta,
> > > urged that, as such, He was debarred from holding any
communications
> > > whatever with persons living in the world. They also
maintained that
> > > as this is the Kali Yuga, it was impossible that there could
be any
> > > Mahâtmas at all in our age.
> > > These early misconceptions notwithstanding, the idea of the
Masters,
> > > and belief in Them, has already brought its good fruit in
India.
> > > Their chief desire was to preserve the true religious and
> > > philosophical spirit of ancient India; to defend the Ancient
Wisdom
> > > contained in its Darśanas and Upanishads against the systematic
> > > assaults of the missionaries; and finally to reawaken the
dormant
> > > ethical and patriotic spirit in those youths in whom it had
almost
> > > disappeared owing to college education. Much of this has been
> > > achieved by and through the Theosophical Society, in spite of
all
> > > its mistakes and imperfections.
> > >
> > > Had it not been for Theosophy, would India have had her Tukaram
> > > Tatya doing now the priceless work he does, and which no one in
> > > India ever thought of doing before him? Without the
Theosophical
> > > Society, would India have ever thought of wrenching from the
hands
> > > of learned but unspiritual Orientalists the duty of reviving,
> > > translating and editing the Sacred Books of the East, of
> > > popularizing and selling them at a far cheaper rate, and at
the same
> > > time in a far more correct form than had ever been done at
Oxford?
> > > Would our respected and devoted brother Tukaram Tatya himself
have
> > > ever thought of doing so, had he not joined the Theosophical
> > > Society? Would your political Congress itself have ever been a
> > > possibility, without the Theosophical Society? Most important
of
> > > all, one at least among you has fully benefited by it; and if
the
> > > Society had never given to India but that one future Adept
(Dâmodar)
> > > who has now the prospect of becoming one day a Mahâtma, Kali
Yuga
> > > notwithstanding, that alone would be proof that it was not
founded
> > > at New York and transplanted to India in vain. Finally, if any
one
> > > among the three hundred millions of India can demonstrate,
proof in
> > > hand, that Theosophy, the T.S., or even my humble self, have
been
> > > the means of doing the slightest harm, either to the country
or any
> > > Hindu, that the Founders have been guilty of teaching
pernicious
> > > doctrines, or offering bad advice—then and then only, can it be
> > > imputed to me as a crime that I have brought forward the ideal
of
> > > the Masters and founded the Theosophical Society.
> > >
> > > Aye, my good and never-to-be-forgotten Hindu Brothers, the name
> > > alone of the holy Masters, which was at one time invoked with
> > > prayers for Their blessings, from one end of India to the
other—
> > > Their name alone has wrought a mighty change for the better in
your
> > > land. It is not to Colonel Olcott or to myself that you owe
> > > anything, but verily to these names, which, but a few years
ago, had
> > > become a household word in your mouths.
> > >
> > > Thus it was that, so long as I remained at Adyar, things went
on
> > > smoothly enough, because one or the other of the Masters was
almost
> > > constantly present among us, and their spirit ever protected
the
> > > Theosophical Society from real harm. But in 1884, Colonel
Olcott and
> > > myself left for a visit to Europe, and while we were away the
Padri-
> > > Coulomb "thunderbolt descended." I returned in November, and
was
> > > taken most dangerously ill. It was during that time and Colonel
> > > Olcott's absence in Burma, that the seeds of all future
strifes, and—
> > > let me say at once—disintegration of the Theosophical Society,
were
> > > planted by our enemies. What with the Patterson-Coulomb-Hodgson
> > > conspiracy, and the faintheartedness of the chief
Theosophists, that
> > > the Society did not then and there collapse should be a
sufficient
> > > proof of how it was protected. Shaken in their belief, the
> > > fainthearted began to ask: "Why, if the Masters are genuine
> > > Mahâtmas, have They allowed such things to take place, or why
have
> > > they not used Their powers to destroy this plot or that
conspiracy,
> > > or even this or that man and woman?" Yet it had been explained
> > > numberless times that no Adept of the Right Path will
interfere with
> > > the just workings of Karma. Not even the greatest of Yogis can
> > > divert the progress of Karma or arrest the natural results of
> > > actions for more than a short period, and even in that case,
these
> > > results will only reassert themselves later with even tenfold
force,
> > > for such is the occult law of Karma and the Nidânas.
> > >
> > > Nor again will even the greatest of phenomena aid real
spiritual
> > > progress. We have each of us to win our Moksha or Nirvâna by
our own
> > > merit, not because a Guru or Deva will help to conceal our
> > > shortcomings. There is no merit in having been created an
immaculate
> > > Deva or in being God; but there is the eternal bliss of Moksha
> > > looming forth for the man who becomes as a God and Deity by
his own
> > > personal exertions. It is the mission of Karma to punish the
guilty
> > > and not the duty of any Master. But those who act up to Their
> > > teaching and live the life of which They are the best
exemplars,
> > > will never be abandoned by Them and will always find Their
> > > beneficent help whenever needed, whether obviously or
invisibly.
> > > This is of course addressed to those who have not yet quite
lost
> > > their faith in Masters; those who have never believed, or have
> > > ceased to believe in Them, are welcome to their own opinions.
No
> > > one, except themselves perhaps some day, will be the losers
thereby.
> > >
> > > As for myself, who can charge me with having acted like an
impostor?
> > > with having, for instance, taken one single pie from any living
> > > soul? with having ever asked for money, or even with having
accepted
> > > it, notwithstanding that I was repeatedly offered large sums!
Those
> > > who, in spite of this, have chosen to think otherwise, will
have to
> > > explain what even my traducers of even the Padri class and
Psychical
> > > Research Society have been unable to explain to this day,
viz., the
> > > motive for such fraud. They will have to explain why, instead
of
> > > taking and making money, I gave away to the Society every
penny I
> > > earned by writing for the papers, why at the same time I nearly
> > > killed myself with overwork and incessant labour year after
year,
> > > until my health gave way, so that but for my Master's repeated
help,
> > > I should have died long ago from the effects of such voluntary
hard
> > > labour. For the absurd Russian spy theory, if it still finds
credit
> > > in some idiotic heads, has long ago disappeared, at any rate
from
> > > the official brains of the Anglo-Indians.
> > > If, I say, at that critical moment, the members of the
Society, and
> > > especially its leaders at Adyar, Hindu and European, had stood
> > > together as one man, firm in their conviction of the reality
and
> > > power of the Masters, Theosophy would have come out more
> > > triumphantly than ever, and none of their fears would have
ever been
> > > realised, however cunning the legal traps set for me, and
whatever
> > > mistakes and errors of judgment I, their humble representative,
> > > might have made in the executive conduct of the matter.
> > > But the loyalty and courage of the Adyar Authorities, and of
the few
> > > Europeans who had trusted in the Masters, were not equal to the
> > > trial when it came. In spite of my protests, I was hurried
away from
> > > Headquarters. Ill as I was, almost dying in truth, as the
physicians
> > > said, yet I protested, and would have battled for Theosophy in
India
> > > to my last breath, had I found loyal support. But some feared
legal
> > > entanglements, some the Government, while my best friends
believed
> > > in the doctors' threats that I must die if I remained in
India. So I
> > > was sent to Europe to regain my strength, with a promise of
speedy
> > > return to my beloved Âryâvarta.
> > > Well, I left, and immediately intrigues and rumours began.
Even at
> > > Naples already, I learnt that I was reported to be meditating
to
> > > start in Europe "a rival Society" and bust up Adyar (!!). At
this I
> > > laughed. Then it was rumoured that I had been abandoned by the
> > > Masters, been disloyal to Them, done this or the other. None
of it
> > > had the slightest truth or foundation in fact. Then I was
accused of
> > > being, at best, a hallucinated medium, who had
mistaken "spooks" for
> > > living Masters; while others declared that the real H. P.
Blavatsky
> > > was dead—had died through the injudicious use of Kundalini—and
that
> > > the form had been forthwith seized upon by a Dugpa Chela, who
was
> > > the present H.P.B. Some again held me to be a witch,
sorceress, who
> > > for purposes of her own played the part of a philanthropist and
> > > lover of India, while in reality bent upon the destruction of
all
> > > those who had the misfortune to be psychologised by me. In
fact, the
> > > powers of psychology attributed to me by my enemies, whenever
a fact
> > > or a "phenomenon" could not be explained away, are so great
that
> > > they alone would have made of me a most remarkable Adept—
independent
> > > of any Masters or Mahâtmas. In short, up to 1886, when the S.
P. R.
> > > Report was published and this soap bubble burst over our
heads, it
> > > was one long series of false charges, every mail bringing
something
> > > new. I will name no one; nor does it matter who said a thing
and who
> > > repeated it. One thing is certain; with the exception of
Colonel
> > > Olcott, everyone seemed to banish the Masters from their
thoughts
> > > and Their spirit from Adyar. Every imaginable incongruity was
> > > connected with these holy names, and I alone was held
responsible
> > > for every disagreeable event that took place, every mistake
made. In
> > > a letter received from Dâmodar in 1886, he notified me that the
> > > Masters' influence was becoming with every day weaker at
Adyar; that
> > > They were daily represented as less than "second-rate Yogis,"
> > > totally denied by some, while even those who believed in, and
had
> > > remained loyal to them, feared even to pronounce Their names.
> > > Finally, he urged me very strongly to return, saying that of
course
> > > the Masters would see that my health should not suffer from
it. I
> > > wrote to that effect to Colonel Olcott, imploring him to let me
> > > return, and promising that I would live at Pondicherry, if
needed,
> > > should my presence not be desirable at Adyar. To this I
received the
> > > ridiculous answer that no sooner should I return, that I
should be
> > > sent to the Andaman Islands as a Russian spy, which of course
> > > Colonel Olcott subsequently found out to be absolutely untrue.
The
> > > readiness with which such a futile pretext for keeping me from
Adyar
> > > was seized upon, shows in clear colours the ingratitude of
those to
> > > whom I had given my life and health. Nay, more, urged on, as I
> > > understood, by the Executive Council, under the entirely absurd
> > > pretext that, in case of my death, my heirs might claim a
share in
> > > the Adyar property, the President sent me a legal paper to
sign, by
> > > which I formally renounced any right to the Headquarters or
even to
> > > live there without the Council's permission. This, although I
had
> > > spent several thousand rupees of my own private money, and had
> > > devoted my share of the profits of The Theosophist to the
purchase
> > > of the house and its furniture. Nevertheless I signed the
> > > renunciation without one word of protest. I saw I was not
wanted,
> > > and remained in Europe in spite of my ardent desire to return
to
> > > India. How could I do otherwise than feel that all my labours
had
> > > been rewarded with ingratitude, when my most urgent wishes to
return
> > > were met with flimsy excuses and answers inspired by those who
were
> > > hostile to me?
> > >
> > > The result of this is too apparent. You know too well the
state of
> > > affairs in India for me to dwell longer upon details. In a
word,
> > > since my departure, not only has the activity of the movement
there
> > > gradually slackened, but those for whom I had the deepest
> > > affections, regarding them as a mother would her own sons, have
> > > turned against me. While in the West, no sooner had I accepted
the
> > > invitation to come to London, then I found people—the S. P. R.
> > > Report and wild suspicions and hypotheses rampant in every
direction
> > > notwithstanding—to believe in the truth of the great Cause I
have
> > > struggled for, and in my own bona fides.
> > >
> > > Acting under the Master's orders, I began a new movement in
the West
> > > on the original lines; I founded Lucifer, and the Lodge which
bears
> > > my name. Recognizing the splendid work done at Adyar by Colonel
> > > Olcott and others to carry out the second of the three Objects
of
> > > the T.S., viz., to promote the study of Oriental literature, I
was
> > > determined to carry out here the two others. All know with what
> > > success this has been attended. Twice Colonel Olcott was asked
to
> > > come over, and then I learned that I was once more wanted in
India—
> > > at any rate by some. But the invitation came too late; neither
would
> > > my doctor permit it, nor can I, if I would be true to my life-
pledge
> > > and vows, now live at the Headquarters from which the Masters
and
> > > Their spirit are virtually banished. The presence of Their
portraits
> > > will not help; They are a dead letter. The truth is that I can
never
> > > return to India in any other capacity than as Their faithful
agent.
> > > And as, unless They appear among the Council in propria persona
> > > (which They will certainly never do now), no advice of mine on
> > > occult lines seems likely to be accepted, as the fact of my
> > > relations with the Masters is doubted, even totally denied by
some;
> > > and I myself having no right to the Headquarters, what reason
is
> > > there, therefore, for me to live at Adyar?
> > >
> > > The fact is this. In my position, half-measures are worse than
none.
> > > People have either to believe entirely in me, or to honestly
> > > disbelieve. No one, no Theosophist, is compelled to believe,
but it
> > > is worse than useless for people to ask me to help them, if
they do
> > > not believe in me. Here in Europe and America are many who have
> > > never flinched in their devotion to Theosophy; consequently the
> > > spread of Theosophy and the T.S., in the West, during the last
three
> > > years, has been extraordinary. The chief reason for this is
that I
> > > was enabled and encouraged by the devotion of an ever-
increasing
> > > number of members to the Cause and to Those who guide it, to
> > > establish an Esoteric Section, in which I can teach something
of
> > > what I have learned to those who have confidence in me, and who
> > > prove this confidence by their disinterested work for
Theosophy and
> > > the T.S. For the future, then, it is my intention to devote my
life
> > > and energy to the E. S., and to the teaching of those whose
> > > confidence I retain. It is useless I should use the little
time I
> > > have before me to justify myself before those who do not feel
sure
> > > about the real existence of the Masters, only because,
> > > misunderstanding me, it therefore suits them to suspect me.
> > >
> > > And let me say at once, to avoid misconception, that my only
reason
> > > for accepting the exoteric direction of European affairs, was
to
> > > save those who really have Theosophy at heart and work for it
and
> > > the Society, from being hampered by those who not only do not
care
> > > for Theosophy, as laid out by the Masters, but are entirely
working
> > > against both, endeavouring to undermine and counteract the
influence
> > > of the good work done, both by open denial of the existence of
the
> > > Masters, by declared and bitter hostility to myself, and also
by
> > > joining forces with the most desperate enemies of our Society.
> > >
> > > Half-measures, I repeat, are no longer possible. Either I have
> > > stated the truth as I know it about the Masters and teach what
I
> > > have been taught by them, or I have invented both Them and the
> > > Esoteric Philosophy. There are those among the Esotericists of
the
> > > inner group who say that if I have done the latter, then I must
> > > myself be a "Master." However it may be, there is no
alternative to
> > > this dilemma.
> > >
> > > The only claim, therefore, which India could ever have upon me
would
> > > be strong only in proportion to the activity of the Fellows
there
> > > for Theosophy and their loyalty to the Masters. You should not
need
> > > my presence among you to convince you of the truth of
Theosophy, any
> > > more than your American brothers need it. A conviction that
wanes
> > > when any particular personality is absent is no conviction at
all.
> > > Know, moreover, that any further proof and teaching I can give
only
> > > to the Esoteric Section, and this for the following reason: its
> > > members are the only ones whom I have the right to expel for
open
> > > disloyalty to their pledge (not to me, H.P.B., but to their
Higher
> > > Self and the Mahâtmic aspect of the Masters), a privilege I
cannot
> > > exercise with the F.T.S. at large, yet one which is the only
means
> > > of cutting off a diseased limb from the healthy body of the
tree,
> > > and thus save it from infection. I can care only for those who
> > > cannot be swayed by every breath of calumny, and every sneer,
> > > suspicion, or criticism, whoever it may emanate from.
> > >
> > > Thenceforth let it be clearly understood that the rest of my
life is
> > > devoted only to those who believe in the Masters, and are
willing to
> > > work for Theosophy as they understand it, and for the T.S. on
the
> > > lines upon which they originally established it.
> > >
> > > If, then, my Hindu brothers really and earnestly desire to
bring
> > > about the regeneration of India, if they wish to ever bring
back the
> > > days when the Masters, in the ages of India's ancient glory,
came
> > > freely among them, guiding and teaching the peoples; then let
them
> > > cast aside all fear and hesitation, and turn a new leaf in the
> > > history of the Theosophical Movement. Let them bravely rally
round
> > > the President-Founder, whether I am in India or not, as around
those
> > > few true Theosophists who have remained loyal throughout, and
bid
> > > defiance to all calumniators and ambitious malcontents—both
without
> > > and within the Theosophical Society.
> > >
> > >
> > >
> > >
> > >
> > >
> > >
> > >
> > >
> > >
> > >
> > >
> > >
> > > Yahoo! Groups Links
> > >
> > >
> > >
> > >
> > >
> > >
> > >
> >
> >
> >
> >
> >Yahoo! Groups Links
> >
> >
> >
> >
> >
> >
>
> _________________________________________________________________
> Ligaçőes gratuitas de PC-para-PC para qualquer lugar do Brasil e
do mundo
> com o MSN Messenger. Saiba mais em
> http://imagine-msn.com/messenger/default2.aspx?locale=pt-br
>
Yahoo! Groups Links
_________________________________________________________________