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THEOSOPHY WORLD -------------------------------------- June, 1997

An Internet Magazine Dedicated to the Theosophical Philosophy
And its Practical Application in the Modern World

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(Please note that the materials presented in THEOSOPHY WORLD are 
the intellectual property of their respective authors and may not 
be reposted or otherwise republished without prior permission.)


"The Calling of a Chela" by G. de Purucker
"New HPB Articles Online, HPB Movie, Theosophical Text Database"
    by Scribe
"Who Was Bill Lawrence" by Dick Slusser
"A Tribute to the Old Man" by Tim Boyd
"How, Why, and the Younger Generation" by Thoa Tran
"Does Theosophy Have Core Doctrines?" by Daniel H. Caldwell
"Theosophical Education" by Thoa Tran
"Navajo and Tibetan Sacred Wisdom: A Book Review" by 
    E.J. Fleming
"Metaphysical Literature in Russian"
"New Theosophical Ebooks" by Sarah Belle Dougherty
"Working for Humanity Through the T.S." by M.K. Ramadoss
"The Theosophical Society and Its Future" by Geoffrey A. Farthing
"Ethics and Confidential Materials" by Eldon Tucker
"Some Thoughts on Karma" by Einar Adalsteinsson
"Web Site for the T.S. in Germany" by Johannes M.U. van Driel
"New National President for the T.S. in Iceland"
"To Our Dear Brothers and Sisters"


A child is like a plant which, having proper nurture, grows and
matures into all virtue; but, if planted in an alien soil, becomes
the most noxious of all weeds, unless saved by some divine help.
... Assuredly our children, if wisely educated, will dwell in a
land of health -- a land of noble sights and sounds; and beauty,
the aroma of fair works, will meet the senses like a breeze and
imperceptibly draw the soul, even in childhood, into harmony with
true knowledge.

-- Plato


by G. de Purucker


... The Chela is not only called to face all the latent evil
propensities of his nature, but, in addition, the whole volume
of maleficent power accumulated by the community and nation to
which he belongs. For he is an integral part of those aggregates,
and what affects either the individual man, or the group (town
or nation) reacts upon the other. And in this instance his
struggle for goodness jars upon the whole body of badness in
his environment, and draws its fury upon him. If he is content to
go along with his neighbors and be almost as they are -- perhaps
a little better or somewhat worse than the average -- no one may
give him a thought. But let it be known that he has been able to
detect the hollow mockery of social life, its hypocrisy, 
selfishness, sensuality, cupidity and other bad features, and has
determined to lift himself up to a higher level, at once he is
hated, and every bad, or bigoted, or malicious nature sends at him
a current of opposing will power ...


by Scribe 

A specialized search engine has been added to the Blavatsky Net
site in the "resource section" of the home page. The search
engine searches over the full text of the articles of Blavatsky
that are currently online - 119 articles at this moment. Another 
49 have been proofread, and will soon be placed online. This will 
complete the first three volumes of HPB articles (as published by 
ULT) getting online.

The search engine allows elementary combinations of "AND" or "OR"
and a choice of case sensitive or insensitive.

This is the first time that a significant amount of Blavatsky's
text has been online and searchable with boolean logic.

This is a step toward providing the tools to make Blavatsky's work
more accessible.


As another kind of step toward making Blavatsky's work
accessible is a project of Blavatsky Net to create a movie of
Blavatsky's life.

Blavatsky Research Inc. - the non-profit corporation producing
Blavatsky Net - is seeking initial development funding to support
preparations that are underway to produce a feature length
theatrical motion picture based on the life work and adventures of
Madame Helena Petrovna Blavatsky.

An experienced screenwriter, grounded in Blavatsky's teachings,
has been conducting extensive research drawing upon a broad range
of biographical sources, as well as HPB's own writings. The 
official biography and credits for the screenwriter will soon 
appear on the web page.

The purpose of the initial development funding for this film
project is to finance the following writing and consulting

* The drafting of a feature length screenplay (The minimum fee as
regulated by the Writers Guild of America).

* A resource consultation fee (equal to 30% of the Writers Guild
of America minimum fee).

Interested participants should email or
contact Reed Carson; Blavatsky Research Inc.; 1204 Third Ave.
#122; New York N.Y. 10021; (212) 535-6256


It should be noted that Blavatsky Net is not an "ULT" site. For 
example, the articles online do not refer to the pagination of 
Theosophy Company's books. Rather, the site focuses on what the 
Movement has in common.


Blavatsky Net would like to extend an offer through THEOSOPHY 
WORLD to others who might want to offer to place some text at its 
site to also be searched by the search engine. 

On the home page there would be "thanks" and "copyright" hotlinks to 
their own pages. Blavatsky Net would be glad to include on those 
pages whatever statements the donor of the text might require. 

In this way, the searching capacity could be extended to larger 
amounts of material and everyone could get pointers to their own 
sites and receive due credit.

Contact about what materials you might want 
included, and it will be reviewed for suitability and possible 


by Dick Slussel

Known as "the Old Man" to the few who were his students in the
"Inner City" of Chicago's South Side, Bill Lawrence was mentor
and spiritual teacher.

The real identity of Bill Lawrence remains a mystery along with
the mysteries of Gottfried de Purucker and William Q.  Judge.

My one glimpse of him was during an evening program I attended as
part of the 1986 Convention of the Theosophical Society in
America at Wheaton Illinois.

Bill was Black and brought with him an Afro-American group of
singers who sang a song "Come on children let's sing about
Theosophy" in joyous rousing gospel style.

Some years later, as secretary of the High Country Study Center,
I had the occasion to meet Tim Boyd and soon counted him as a
personal friend.  As a visiting lecturer of the Wheaton T.S., Tim
related how he had been introduced to the theosophical life by
Bill Lawrence.

Here, in Tim's words, is some of the story of Bill Lawrence:


by Tim Boyd

[letter provided by the HIGH COUNTRY THEOSOPHIST]

During the course of our lives we are occasionally blessed by
encounters with extraordinary men and women.  If we are lucky and
the timing is right, these meetings can have a life changing
effect on us.  At the very least we part knowing that in some way
we have been enriched; at some deep level of our being a seed has
been planted which will grow and blossom in its own time.

Many of us feel that we have had the good fortune to have met
such a man in this life., Bill Lawrence, "the Old Man",
influenced the lives of a great number of us for the better. 
Depending on what point in his own life's unfoldment you met him,
his focus and his impact would be different, but always he made
an impression.

To those of us who encountered him after he had connected with
Theosophy and the Theosophical Society he is remembered chiefly
as a spiritual friend and teacher, but also as a master story
teller, a clear eyed seer and visionary, a man painfully wise in
the ways of the world, a music lover who musicians loved to play
for, and an artist whose medium was the canvas of unfolding

It has been 10 years now since his passing.  On January 22, 1987
when the Old Man died it was the end of one chapter and the
beginning of another.  The group of us who heard and took his
message to heart have spread out into the world and now find
ourselves deeply involved in a variety of responsibilities; so
much so that for many there seems to be no time to stop and
reflect, to "check in" and reconnect with that "still small
voice" inside.

It is with this in mind that we send out this letter on this the
10th anniversary of his passing.  Not to reminisce or to recall
"the good old days", nor even to merely remind ourselves of the
life of a great man, but to help us to remember the simple,
powerful truths that he called out from each one of us; that each
of us is a "spark from that Eternal Flame", that all of the
answers are within us, that we all have a direct and unbreakable
connection to the Divine if we would just get out of our own way,
that the work before us is to live these truths so that our
passing through this world will make it a better place.

The main way the Old Man "taught" was in his moment to moment
living.  Lectures or formal talks and writings were rare.  There
was no way of telling at what moment the inspiration would flow. 
As a result there are few recordings of his voice.

With the hope that your New Year is bright and filled with the
blessings of health and ever expanding service.


by Thoa Tran

[based upon a May 15, 1997 posting to]

It is more effective to get to the Why through the How.

The younger generation is usually physically strong and vigorous,
mentally curious, and emotionally intense. Thus, the younger
generation would be more attracted to experience that will touch
on all of those aspects. That is the natural process of

The T.S. is not very attractive to the younger generation. The
focusing on the Why leads the T.S. to focus mostly on
publication, lectures, and study groups ... ZZZZZ ... and one
wonders why people are apathetic. It is easier to read books and
log on the Internet, and then go out and have a roaring good
time! Why join the T.S.?

Using more of the How does not necessarily have to lead the
student astray. As an example, I enjoy how Yosemite National
Park have made their most difficult mountain climbs accessible to
regular folks, and yet have stayed close to the experience of
mountain climbing and nature.

Basically, nature is there, it has been made accessible and yet
still dangerous, and use your common sense when dealing with
nature. There is not a deluge of warning signs for the hikers. 
Perhaps elder theosophists, if they are highly aware of the Whys
and the How's, can be the leading mountaineers that paved the
paths of Hows for the novice.

Organizations that are active and full of experiential How's are
more attractive than organizations that just offer Whys. Would I
rather commit myself to an active organization that has clear
steps toward a particular cause, that spurs camaraderie among
people joyfully uniting for a purpose, and that helps me develop
intense experience through my participation -- or -- would I
rather commit to an organization that just tells me what I should
be without any guidance as to how to go about the goal. I think
I would be more attracted to the first organization.

The lack of openness for whatever reason only causes more apathy. 
Maybe for my own good, I'm not supposed to know certain things. 
Or, it could be that for my own good, I'm supposed to figure it
out on my own. Chances are, if I do not receive any feedback,
I'm not going to care. Period.

Another way of being humble is being open. That is, a person is
humble enough to reveal all that s/he knows. Revealing all
leaves one open for contrary opinions. It also reveals one's
ignorance. To me, a person taking such a chance is more humble
than one who is reticent in order to keep his/her honor.

Being proud of one's accomplishment and talking about it does not
necessarily mean bragging. It is a way of saying that one has
made the effort, and that effort has resulted in success. Thus,
this is an inspirational way of focusing on "effort." 


by Daniel H. Caldwell

Some theosophical students have written that *true* Theosophy
does *not* have core teachings. These students have
characterized those who believe Theosophy has definite teachings
as "Core Theosophists" and labeled them as "dogmatists",
"fundamentalists", and with other negative terms.

In response, I've appended excerpts from an 1975 article by Boris
de Zirkoff, the editor of HPB's COLLECTED WRITINGS. I believe
Mr. de Zirkoff's word reflect common sense and a practical
approach to the study of Theosophy. I've also appended a number
of excerpts from HPB's first great work, ISIS UNVEILED, which, in
my opinion, confirm much of what Mr. de Zirkoff has written.

First, Boris de Zirkoff:

> For some years past, a tendency has existed among some
> [theosophical] students ... to consider theosophy as some sort of
> *generalized approach* to truth, a tradition, often somewhat
> uncertain, concerning various aspects of the Universe and man, a
> system of ideas and concepts which can hardly be defined with any
> degree of exactness or clarity. It is most likely that this
> tendency owes its origin to a desire to avoid any dogmatic
> attitude or the creation of any kind of creed. The motive may
> have been laudable, but the methods employed have been rather
> dubious.
> We should never lose sight of the fact that the Esoteric
> Philosophy is a very definite doctrine, a system of thought based
> on specific postulates, on well-defined propositions ... Even a
> cursory glance at the pages of *The Secret Doctrine* would
> confirm this fact. That work contains innumerable instances
> where H.P.B. (and the Adept-Brothers speaking through her) uses
> such expressions as: "the Secret Doctrine teaches," "secret
> records declare," "The Esoteric Philosophy states that ...," "it
> is the teaching of the ancient occult doctrine," and others. If
> the student cared to underline these passages and then read them
> consecutively, or place them in juxtaposition, he would see at a
> glance that the "Secret Doctrine," as a system of thought, is
> about as definite as any science or philosophy is ever apt to be,
> and stands in direct opposition to a large number of other ideas
> which have become current in the world under the name of one or
> another religion or philosophy.
> It is perfectly true that the objects of the organized body known
> as The Theosophical Society have never contained any definition
> of what Theosophy is or is not; but it is equally true that the
> teachings promulgated by the Founders and their Superiors are
> defined in no uncertain language throughout the length and
> breadth of the original theosophical literature, leaving no room
> whatsoever for doubt as to what the system of thought known as
> theosophy is all about, what it teaches and what it does not.
> If this state of affairs is at any time considered to be credal
> in nature, and therefore dogmatic, then we will have to assume
> that the statement of 'two and two making four' is also a creed,
> or that the laws governing gravitational and magnetic energies
> are dogmatic.
> The propositions of the Esoteric Philosophy may *seem* to be
> dogmatic or may be interpreted as a creed by those of
> us -- probably the overwhelming majority of us -- -who are yet
> unable to prove them to ourselves experimentally. This situation
> is not much different from the fact that a beginner in chemistry
> can hardly prove to himself the *alleged* fact that water is H2O,
> until he has grasped the methods necessary to verify it
> experimentally.
> If we are prepared to comply with the conditions necessary for a
> personal investigation of the facts of nature defined by the
> Occult Doctrine, we shall be in a position to prove to ourselves
> experimentally the validity of its propositions. How many of us
> are ready to do so?
> In the meantime -- and far from any acceptance of ideas on merely
> a blind belief -- we can investigate the coherence of that system
> of thought, its logical interrelatedness, its appeal to both
> reason and intuition, its application in both great and small
> ways, and its practical value in relation to others. Thereby we
> may become gradually convinced of the truth of the propositions
> and postulates of the Esoteric Philosophy, long before the time
> when it will have become possible for us to undertake a
> 'clinical' investigation of the laws involved therein and to
> manipulate the forces and energies of the occult aspects of
> Nature.

> The work now submitted to public judgment is the fruit of a
> somewhat intimate acquaintance with Eastern Adepts and study of
> their science ... we came into contact with certain men, endowed
> with such mysterious powers and such profound knowledge that we
> may truly designate them as the sages of the Orient. To their
> instructions we lent a ready ear ... (I, v, vi)
> ... from the first ages of man, the fundamental truths of all that
> we are permitted to know on earth was in the safe keeping of the
> adepts of the sanctuary ... those guardians of the primitive
> divine revelation, who had solved every problem that is within
> the grasp of human intellect, were bound together by a universal
> freemasonry of science and philosophy, which formed one unbroken
> chain around the globe. (I, 37-38)

> There are, scattered throughout the world, a handful of
> thoughtful and solitary students, who pass their lives in
> obscurity, far from the rumors of the world, studying the great
> problems of the physical and spiritual universes. They have
> their secret records in which are preserved the fruits of the
> scholastic labors of the long line of recluses whose successors
> they are ... (I, 557)

> The esoteric doctrine ... teaches ... that the one infinite and
> unknown Essence exists from all eternity, and in regular and
> harmonious successions is either passive or active. In the
> poetical phraseology of Manu these conditions are called the
> 'day' and the 'night' of Brahma. The latter is either 'awake' or
> 'asleep.' ... Upon inaugurating an active period, says the *Secret
> Doctrine*, an expansion of this Divine essence, *from within out-
> wardly*, occurs in obedience to eternal and immutable law, and
> the phenomenal or visible universe is the ultimate result of the
> long chain of cosmical forces thus progressively set in motion. 
> In like manner, when the passive condition is resumed, a
> contraction of the Divine essence takes place, and the previous
> work of creation is gradually and progressively undone. The
> visible universe becomes disintegrated, its material dispersed;
> and 'darkness,' solitary and alone, broods once more over the
> face of the 'deep.' To use a metaphor which will convey the idea
> still more clearly, an out breathing of the 'unknown essence'
> produces the world; and an inhalation causes it to disappear. 
> *This process has been going on from all eternity, and our
> present universe is but one of an infinite series which had no
> beginning and will have no end.* (II, pp. 264-265)

> Gautama, no less than all other great reformers, had a doctrine
> for his 'elect' and another for the outside masses ... Gautama
> left the esoteric and most dangerous portion of the 'secret
> knowledge' untouched ... (II, 319)
> ... *the Secret Doctrine is the Truth* ... (II, 292)

> ... many are those who ... will remain in doubt and mortal agony as
> to whether, when man dies, he will live again, although the
> question has been solved by long bygone generations of
> sages ... except the initiates, no one has understood the mystic
> writing. The key was in the keeping of those who knew how to
> commune with the invisible Presence, and who had received, from
> the lips of mother Nature herself, her grand truths ... (I, 573)

> ... This 'secret doctrine' contains the alpha and omega of
> universal science; therein lies the corner and the keystone of
> all the ancient and modern knowledge; and alone in
> this ... doctrine remains buried the *absolute* in the philosophy
> of the dark problems of life and death ... (I, 511)

> Thus is it that all the religious monuments of old, in whatever
> land or under whatever climate, are the expression of the same
> identical thoughts, the key to which is in the esoteric
> doctrine ... And the clergy of every nation, though practicing
> rites and ceremonies which may have differed externally, had
> evidently been initiated into the same traditional mysteries
> which were taught all over the world ... (I, 561)

> ... the Northern seer, Swedenborg, advises people to search for
> the LOST WORD among the hierophants of Tartary, China and Thibet;
> for it is there, and only there now ... 
> ... the four *Vedas*; the *Books of Hermes*; the Chaldean *Book of
> Numbers*; the *Nazarene Codex*; the *Kabala* ... ; the *Sepher
> Jezira*; the *Book of Wisdom* ... ; the *Brahmanas; the
> *Stan-gyour,* of the Thibetans; all these volumes have the same
> ground-work. Varying but in allegories they teach the same
> secret doctrine which ... will prove to be the Ultima Thule of
> true philosophy, and disclose what is this LOST WORD. (I, 580)

> ... the 'secret doctrine' or wisdom was identical in every
> country ... (I, 444)

> ... What we desire to prove is, that underlying every ancient
> popular religion was the same ancient wisdom- doctrine, one and
> identical, professed and practiced by the initiates of every
> country, who alone were aware of its existence and
> importance ... A single glance ... is enough to assure one that it
> could not have attained the marvelous perfection in which we
> find it pictured to us in the relics of the various esoteric
> systems, except after a succession of ages. A philosophy so
> profound, a moral code so ennobling, and practical results so
> conclusive and so uniformly demonstrable is not the growth of a
> generation, or even a single epoch. Fact must have been piled
> upon fact, deduction upon deduction, science have begotten
> science, and myriads of the brightest human intellects have
> reflected upon the laws of nature, before this ancient doctrine
> had taken concrete shape. The proofs of this identity of
> fundamental doctrine in the old religions are found in the
> prevalence of a system of initiation; in the secret sacerdotal
> castes who had the guardianship of mystical words of power, and a
> public display of a phenomenal control over natural forces,
> indicating association with preterhuman beings ... 

> As we proceed, we will point out the evidences of this identity of
> vows, formulas, rites, and doctrines, between the ancient faiths. 
> We will also show that not only their memory is still preserved
> in India, but also that the Secret Association is still alive and
> as active as ever ... the chief pontiff and hierophant, the
> *Brahmatma*, is still accessible to those 'who know,' though
> perhaps recognized by another name; and that the ramifications of
> his influence extend throughout the world ... (II, 99-100)

> Our examination of the multitudinous religious faiths that
> mankind, early and late, have professed, most assuredly indicates
> that they have all been derived from one primitive source. It
> would seem as if they were all but different modes of expressing
> the yearning of the imprisoned human soul for intercourse with
> supernal spheres. As the while ray of light is decomposed by the
> prism into the various colors of the solar spectrum, so the beam
> of divine truth, in passing through the *three-sided* prism of
> man's nature, has been broken up into vari-colored fragments
> called RELIGIONS. And, as the rays of the spectrum, by
> imperceptible shadings, merge into each other, so the great
> theologies that have appeared at different degrees of divergence
> from the original source, have been connected by minor schisms,
> schools, and off-shoots from the one side or the other. 
> Combined, their aggregate represents one eternal truth; separate,
> they are but shades of human error and the signs of
> imperfection ... " "What has been contemptuously termed Paganism,
> was ancient wisdom replete with Deity; and Judaism and its
> offspring, Christianity and Islamism, derived whatever of
> inspiration they contained from this ethic parent. Pre-Vedic
> Brahmanism and Buddhism are the double source from which all
> religions sprung; Nirvana is the ocean to which all tend. (II,
> 639) 


by Thoa Tran

[On the Internet, friends will often get, modify, and pass on 
jokes and funny materials. The original author and wording of the 
story is lost, and the materials get passed on countless times 
along a "joke chain". Following is one such piece, given a 
theosophical twist by Thoa.]

Due to decreasing participation of the younger generation, the
Theosophical Society have decided to devote its energy to running
a school for children. One of the young chela, a ten year old
boy, was finding fifth grade math to be the challenge of his
life. Theosophy? A piece of cake. Science? No big deal. 
Psychology? Ha! Give me a break...but MATH? It was devastating!
To not only him, but to his two mentors, too! And not that they
weren't doing everything and anything to help him...Private
tutors, peer assistance, CD-Roms, Textbooks, even HYPNOSIS!
Nothing worked.
Finally, at the insistence of a visiting theosophist, they
decided to enroll their student in another school. Not just ANY
school, but a Catholic school. Nuns. Weekly mass. The whole
shootin' match.
Well, the first day of school finally arrived, and dressed in his
salt-and-pepper cords and white wool dress shirt and blue
cardigan sweater, the youngster ventured out into the great
unknown. His elder theosophists were convinced they were doing
the right thing.
They were there waiting for their student when he returned to the
TS school. And when he walked in with a stern, focused and very
determined expression on his face, they hoped they had made the
right choice. He walked right past them and went straight to his
dorm - and quietly closed the door.
For nearly two hours he toiled away in his room - with math books
strewn about his desk and the surrounding floor. He only emerged
long enough to eat, and after quickly cleaning his plate, he went
straight back to his room, closed the door, and worked feverishly
at his studies until bedtime. This pattern continued ceaselessly
until it was time for the first quarter report card.
After school, the chela walked into the mentors' dining room with
his report card, unopened, in his hand. Without a word, he
dropped the envelope on the dinner table and went straight to his
room. His mentors were petrified. What lay inside the envelope?
Success? Failure? DOOM?!?
Patiently, cautiously one mentor opened the letter, and to her
amazement, she saw a bright red "A" under the subject, MATH. 
Overjoyed, she and her fellow theosophist rushed into their
student's room, thrilled at his remarkable progress!
"Was it the nuns that did it?", one asked. The boy only shook
his head and said, "No."
"Was it the one-on-one tutoring? The peer-mentoring?", asked the
other. Again, the boy shrugged, "No."
"The textbooks? The teacher? The curriculum?", asked the first
"Nope," said the chela. "It was all very clear to me from the
very first day of Catholic school."
"How so?", asked the second one.
"When I walked into the lobby, and I saw that guy they'd nailed
to the plus sign, I knew they meant business!"


by E. J. Fleming

[Based on a March 8, 1997 posting to]

Peter Gold has written a beautiful and scholarly book called
"Navajo & Tibetan Sacred Wisdom: The Circle of the Spirit."

Gold was fascinated with the idea of comparing two cultures that
live at the opposite ends of the earth while sharing my similar
insights. Both societies live on the world's highest inhabited
plateaus and share deeply spiritual ways of life filled with
wisdom, rituals, and art that produce observable results in the
lives of the people.

Gold writes:

> Tibetan and Navajo life is a process of constant re-balancing and
> perfecting of one's actions expressions, and thoughts into an
> ideal state as befits each culture's ultimate role models ... 
> Both groups see the process of living as a spiritual journey, an
> individual and communal effort to develop each person into the
> best version of him or herself, in the company of like-minded
> people dedicated to the integration of matter and spirit.

Gold observes that both cultures lack our word "religion," which
literally means to bind back, to link back. In the Tibetan and
Navajo cultures, spirituality is a way of life, and there is no
sense of linking back to anything. This sense of full and
present participation in a spiritual way of living contrasts
sharply with Western culture where religion is often seen as a
counter-force to everyday life, where being spiritual means being
different and having to swim against the current.

Both the Tibetans and the Navajos perceive life as a journey
toward the unity of matter and spirit, real and ideal. The
Tibetans use two words to express this ideal state of being:
"tashi," a harmonious relationship with the universe, and "sangye
se," Buddha nature or enlightenment. The Navajos, on the other
hand, use the word "hozho" or "beauty" to describe an "empowered
state of the deities, immune from physical and mental suffering."

Gold reflects,

> We too have terms for this most essential goal of living. The
> mystics call this state of mind illumination, and its state of
> being, holiness. The etymology of our word 'holiness,' which
> derives from the same old Anglo-Saxon root as do 'heal' and
> 'whole,' also reveals the universality operating at the heart of
> the Navajo and Tibetan spiritual paths. In their perennial
> philosophies, matter and spirit, body and mind, self and cosmos,
> I and thou are inseparable. As such, to attend to one means to
> involve the other.

Gold's thesis is that there are four universal principles
underlying spiritual paths around the world and that these
principles are plainly evident in the vital spiritual traditions
of the Tibetan and the Navajos. Gold calls these four principles
the Circle of the Spirit. Here are the four underlying

1) "Awakening and Connecting to the Nature of Things"

This awakening refers to the first awareness of the unity of all
things, of the one creative life force that flows through all
living things.

2) "Balancing and Unifying Earth with Sky"

Earth and sky are used symbolically to represent the universal,
polar energies of mother and father, female and male, matter and
spirit, time and eternity.

> Tibetan and Navajo spiritual teachings place major emphasis on
> the unity of the two, with the spiritual path wending its way in
> between.

3) "Centering in the Mandala of Self and Cosmos"

This principle involves balancing and unifying earth and sky--the
paradoxical and seemingly conflicting forces of our beings--by
centering in the mandala of self and cosmos. Both the Navajos
and the Tibetans create mandalas that symbolically reveal how to
balance and unify the imperfect outer world and a sacred and
ideal inner world.

4) "Becoming: Sacred Rites of Transformation"

Gold observes that understanding these principles will never
create a vital spiritual experience or a transforming way of
life. Something more is needed to bring an individual

> onto a specific daily spiritual path, one formulated to bolster
> the body/mind's inner strengths and defeat its self-destructive
> weaknesses.

Both the Tibetans and the Navajos have developed vast traditions
of knowledge and sacred rites of transformation. Gold writes,

> But most of their spiritual lineages, called 'haatal,' or
> 'chantway,' by the Navajo and 'gyud' or 'tantra' by the Tibetans,
> are geared to orchestrating a transformative spiritual journey
> into the ideal world with a return into the maelstrom of the real
> world as an empowered (healed, whole, and holy) person.

Gold refers to these four principles as the Circle of the Spirit
for the following reason. Both cultures depict concentric
circles, a small, inner circle connected to an outer, larger one
by means of four lines, creating four quadrants. Gold writes,

> The smaller circle is the microcosm, the finite body/mind or
> self, yet it is also the source of all awareness and life. The
> larger circle is the macrocosm, the infinite body/mind of the
> universe and, simultaneously, the fully expanded individual on
> the spiritual path.

What then are the results of this spiritual path in the lives of
the Tibetans and the Navajos? What benefits would entice us to
step onto the path of spiritual transformation? Gold offers the
following quotes from objective observers:

> The anthropologist Gary Witherspoon observed of the Navajo that
> which is also true of the Tibetan:
> > If a Navajo is to be truly healthy and happy, beauty must
> > dominate his thought and speech, and harmony must permeate his
> > environment. Beauty flows from the mind or inner form of a
> > person. Navajos have radiant personalities and the beauty they
> > have within themselves seems to radiate from the inner core of
> > their being. This can be readily seen in firsthand observation
> > or even in photographs."
> Consider the following comment by Thubten Jigme Norbu (Tagtser
> Rinpoche):
> > I think of Tibet as a beautiful country, and so it is, but the
> > greatest beauty to me is that the people live a life dedicated to
> > religion. You know it when you meet them, without being told. 
> > There is a warmth that touches you, a power that fills you with
> > new strength, a peace that is gentle. I remember such people,
> > and I feel sad that now it is so seldom one meets their like.

I will bring this lengthy book report to a close with three quotes.

> If we want to help the world we have to make a personal journey. 
> It is up to each of us individually to find the meaning of
> enlightened society and how it can be realized.

--Chogyam Trungpa Rinpoche

> There is no alternative [to ultimate happiness] other than the
> spiritual way. We must make a strong determination to practice.

--The XIV Dalai Lama

The following is a Navajo prayer used at the end of many
ceremonies and tribal council gatherings:

   In beauty may we dwell.
   In beauty may we walk.
   In beauty may our male kindred dwell.
   In beauty may our female kindred dwell.
   In beauty may it rain on our young men.
   In beauty may it rain on our young women.
   In beauty may it rain on our chiefs.
   In beauty may it rain on us.
   In beauty may our corn grow.
   In the trail of pollen may it rain.
   In beauty all around us may it rain.
   In beauty may we walk.
   The beauty is restored.
   The beauty is restored.
   The beauty is restored.
   The beauty is restored.


[News announcement reprinted from May 11, 1997]

At the Annual General Meeting of the TS in Iceland, held on may
10 1997, Mr. Einar Adalsteinsson stepped down as National
President (General Secretary) after eight years in office, and in
his place Mr. Jon Arnalds was elected as the National President.

Besides Mr. Arnalds the new national board consists of four
members: Johann Sigurbergsson, Karl Sigurdsson, Gisli Jonsson and
Einar Adalsteinsson

Mr. Arnalds was National President for two years in 1987 to '89,
and has been a board member for more than a decade. He is a
former professor at the University of Iceland and former Judge at
the Reykjavik City Court. He now runs a private attorney
business of his own.

Mr. Arnalds has been an active member of the TS in Iceland for
many years, and has delivered talks and conducted discussion and
study groups on a regular basis.

I look forward to working with the new National President in the
theosophical work ahead and wish him good luck in his new


There are new files at the "Jack of the Box Library".

All files here are in Russian, expect those which are especially
marked. On FIDONET they are passed through file-echo XDOCASTRO.

* SILAMYSL.ZIP E.Pisareva. Thought power & thoughtforms
* HPLET.ZIP HPB letter on christianity
* UPANISAD.RAR Some upanishades
* LECHEBN.ZIP How our grandfather cured - Receipts of traditional
* ASANY.RAR Some asanas for meditation, w/photos, from "Yog
  Rashmi" (engl)
* KABB_FAQ.ZIP Kabbalah FAQ (engl)
* WHM.ZIP A. Bailey. Treatise on white magic
* EF-MASLA.ZIP Etheric oils & how to use them
* OKK-PHIL.ZIP H.C.Agrippa. Occult philosophy, book I
* OSNCIGUN.ZIP Li Zhungyuy. Basics of Tzigun sciense
* OSN-YOGI.ZIP Ramacharaka. Basics of yogic worldview
* VIMANY.ZIP Article on vimanas (indian aircrafts)
* DALAIMED.ZIP Dalai-lama lecture on meditation
* TRAVAYUR.ZIP Ayurveda recommendation on using plants
* CLAIR.ZIP C. Leadbeater. Clairvoyance
* DALPROSV.ZIP Dalai-lama lecture - Path to illumination
* MYSLFORM.RAR A.Besant, C.Leadbeater. Thoughtforms
* DERVISHY.HA Idris Shah. Dervish tales.
* TABELAR.ZIP T. Abelar. The sorceress crossing
* GRANI-5.HA Crystal faces of Agni-yoga, vol. V
* GRANI-6.HA Crystal faces of Agni-yoga, vol. VI
* ALBERT.HA Albert the great. Libellus de alchimia
* SHAMATHA.HA Jampa Tinley. Shamatha - Basics of tibetian
* GNOSIS.HA J. Rijkenborg & K. Petri - De gnosis universalis
* OKKMED.HA Letters on occult meditation received by A. Bailey
* VISHNU.HA Vishnu-purana, book I.
* YOGA-SNA Chogyal Namhai Norbu Rimpoche. Yoga of dreaming


by Sarah Belle Dougherty

The Theosophical University Press Online site at 

has recently added the full text of FOUNTAIN-SOURCE OF OCCULTISM
by G. de Purucker to its electronic publications.

Subtitled "A modern presentation of the ancient universal wisdom
based on THE SECRET DOCTRINE by H. P. Blavatsky," this book
derives from twelve booklets of instruction compiled under
Purucker's supervision from stenographic reports of esoteric
meetings held by him from 1929 to 1933, combined with much
original material he added.

It covers such subjects as the spiritual path and chelaship,
space, maya, cosmic evolution, hierarchies and emanation,
invisible worlds, gods, monads and atoms, correlations of cosmic
and human constitutions, the hierarchy of compassion, and death
and the circulations of the cosmos.

In the course of this large book -- 700 pages in print version --
Purucker gives a coherent picture of the inner workings and
development of the universe and of the individual human being,
who is presented as an integral part of the cosmos. The author
also defines and explains many theosophical and non-English
philosophical and religious term.

Throughout, the book stresses compassion and spiritual growth
through self-forgetfulness. FOUNTAIN-SOURCE OF OCCULTISM was
edited by Grace F. Knoche.


Two small works were added to the Theosophical University Press
Online site ( at the end of April. 

GEMS FROM THE EAST is a birthday book compiled from sayings --
mostly oriental -- selected by Blavatsky. The distinctive line
illustrations of the print version are unfortunately not
available online, but the sayings for each month and day are
given in full.

The second book is THE YOGA APHORISMS OF PATANJALI, interpreted
by W. Q. Judge, first published in 1889.

Judge said of his edition:

> Instead of this being a translation, it is offered as an
> interpretation, as the thought of Patanjali clothed in our
> language. No liberties have been taken with the system of the
> great Sage, but the endeavor has been faithfully to interpret it
> to Western minds unfamiliar with the Hindu modes of expression,
> and equally unaccustomed to their philosophy and logic.

It includes an introduction giving background on Patanjali and
his ideas.


Theosophical University Press has also added the full text of
to its web site. This well-researched portrayal of Blavatsky's
life and work was written in 1937 and revised in 1975. The book
also covers the years following her death and looks briefly at
the efforts of theosophists to carry on the movement in the
twentieth century. This second and revised edition includes the
author's emendations, a chronology of major events in HPB's life,
a useful bibliography, and several illustrations. 


by M K Ramadoss

[based upon a May 12, 1997 posting to]

In looking at how the Theosophical Society can be of practical
value in the world, I believe there are a couple of points that
need to be considered.

The needs of the members who join and continue in TS vary

When the Theosophical Society was started, while much of the
philosophy was being written up, we see that not much emphasis
was placed on such practices as meditation, concentration etc. 
On the other hand we see both H.P. Blavatsky and H.S. Olcott
getting involved in some practical social issues which affect men
and women. The first Sanskrit schools in Madras and also the
school for Panchama (depressed classes) School was started. In
addition, work was done in reviving Buddhism.

Though the Esoteric School of Theosophy was later started due to
requests from selected individuals for practical instructions for
self-improvement, and interest grew up later, during the time of
Annie Besant, she was intensely involved in the various movements
in India which affected the masses. They are Indian
Independence, national system of schools, and various other

Even during later years, Rukmini Devi Arundale was actively
involved in animal welfare in India.

If we look at the Theosophical Society, the members have to be
self-starters so that they can embark on a plan which is
practical application of the three objects of T.S.

The elitist and ivory tower attitude generally comes from certain
inferiority complex in the minds of some who may be thinking that
they have evolved further than the rest.

What I have seen is that some of the very experienced members who
are humble and realize that whatever they may know is so
insignificant compared to those who have first hand knowledge, do
act in a non elitist/ivory manner.

Also some times when anyone gets elected or appointed to an
organizational position, that gets to their head and you may see
some demonstration of the elitist attitude -- which is just
normal human reaction, because everyone wants to feel important
and associated with something important or big.

Generally what I find is that anyone who is service oriented will
find the Theosophical Society's environment a comfortable one in
spite of all the short comings. After all, as the Real Founders
wanted to help Humanity and all the rest were secondary.

If someone is interested practical instructions in such practical
matters as astral projection, astral, mental, etc travel etc. 
etc. they may have to look elsewhere for instruction. 

I just visited with the Maha-Chohan letter which is considered by
every TS leader from HPB onwards was the most important letter
ever received from the Adept Teachers as it is a communication
from the Maha-Chohan ("to whose insight the future lies like an
open page -- K.H.)

It was a response to the two Englishmen - AO Hume and AP Sinnett
who did not clearly understand the goal of Theosophical Society. 
The Adepts told them that the true significance of Their attempt
to influence the world through TS was to mold the world towards
a larger and truer sense of Brotherhood than the religions had so
far accomplished. (Jinarajadasa's comment in Letters from the MW
- I Series).

The letter goes on to say:

> Colonel HSO, who works but to revive Buddhism, may be regarded as
> one who labors in the true path of theosophy, far more than any
> other man who chooses as his goal the gratification of his own
> ardent aspirations for occult knowledge.
> It is not the individual and determined purpose of attaining
> oneself Nirvana (the culmination of all knowledge and absolute
> wisdom) which is after all only an exalted and glorious
> *selfishness* -- but the self-sacrificing pursuit of the best
> means to lead on the right path our neighbor, to cause as many
> of our fellow-creatures as we possibly can to benefit by it,
> which constitutes the true Theosophist.
> Rather perish the TS with both its hapless founders than that we
> should permit it to become no better than an academy of magic, a
> hall of occultism.
> And it is we, the humble disciples of these perfect Lamas, who
> are expected to allow the TS to drop its noble title, that of
> Brotherhood of Humanity, to become a simple school of psychology. 
> No, no, good brothers, you have been laboring under the mistake
> too long already.

From a reading of the above, it is very clear if some one joins
the TS with the expectation of *practical* lessons on topics such
as concentration, meditation, and other psychic and psychological
exercises, I am sure there will be a great disappointment.

I also personally believe that greater interest and activity by
individual members in practical application of Brotherhood in any
way we can, is but sure to make us very sensitive and perceptive
as we go along so that we will be able to detect great
opportunities for service and also potential opportunities to
help the needy and down-trodden.


by Geoffrey A. Farthing



Towards the end of the 19th century, even though their colleagues
in the 'Brotherhood' did not feel that the time was opportune,
i.e. that humanity generally had not progressed spiritually
enough even though a few may have done so, two Masters of the
Wisdom were allowed to make the attempt to make available to
mankind in general some of their occult knowledge concerning the
nature of existence and man's being. Up till then this had been
kept secret.
The Theosophical Society, founded in New York in 1875, was formed
originally as an association of people interested in spiritualism
and psychic phenomena. Its early objects reflected this but they
were soon to become, after a few changes, as they are now, with
an emphasis on brotherhood.

The Headquarters of the Society was removed to Bombay in 1880 and
then to Adyar in 1883. Although the Masters were emphatic that
the Society was not to be a school of Occultism or Magic and that
their sole purpose was to benefit mankind at large, they
nevertheless in various ways let it be known not only that they
were possessed of occult knowledge and power but that they were
able and willing to make some of it available to suitable
This was to be done principally in the writings of H.P. 
Blavatsky, but some information was given directly by the two
Masters concerned in their letters to A.P. Sinnett.
Some of this knowledge was distinct from that contained in any
extant literature at the time, with the exception of some older
and/or obscure 'occult' writings. These were mostly
unintelligible without the necessary 'keys'.

It was claimed, however, that the knowledge contained in the new
outpouring was the source and origin of all philosophical and
religious knowledge, in its pure form. The old scriptures and
philosophical writings had been 'contaminated' by human
interpretation, additions and alterations. They had to a large
extent departed from the pure original and had distorted their
The first major attempt at elucidation of this ancient knowledge
was the writing of ISIS UNVEILED by HPB published in 1877, a work
of enormous erudition in which 1,330 other works. some of great
rarity and antiquity were quoted from. It is known that several
Masters had a hand in it, providing HPB with much of the
information it contains.

This Ancient Wisdom was later more fully and specifically
described in THE MAHATMA LETTERS TO A.P. SINNETT, from which he
wrote two books: THE OCCULT WORLD and later ESOTERIC BUDDHISM.

This latter, although by no means complete or wholly accurate, is
important as being the first systematic formulation, in outline,
of what was later to become known as Theosophy. The books were
published in 1884 and 1885. From 1875 onwards HPB's almost
continuous output of articles and letters contained aspects of
the teachings. These writings are now collected together and
edited in fourteen volumes of Collected Writings.

HPB was with the Theosophical Society in India for about two
years during which time her phenomena and contacts with the
Masters were amply demonstrated. A number of people, however,
even at Headquarters did not accept these manifestations as
genuine. Furthermore, the phenomena were completely beyond the
credence of the local church missionaries.

Some letters purporting to come from HPB addressed to members of
the staff at Adyar clearly gave the impression that HPB's
phenomena were based on deception. After a lengthy enquiry by an
investigator from the Society for Psychical Research who relied
much on adverse witnesses and a hand-writing expert he declared
HPB to be a fraud.

This was in a document adopted by the SPR which later became
known as the Hodgson Report. It has~been repudiated since by a
number of investigators, latterly even by the SPR. One tragic
outcome of the report was that HPB, who in any case at the time
was in poor health, was advised to leave Adyar.

After leaving India HPB traveled to England via Germany and
Belgium. During this time she was occupied as and when health
and other circumstances permitted, in writing THE SECRET DOCTRINE
which was published in 1888 in London.

This was her most important theosophical work. It is an
exposition of all of the Ancient Wisdom that the Masters were
then prepared to make public. It is an enormous work in which
1,100 other works are referred to and in which ancient (and
modern) religions and philosophies are explained and form a
background to an immense system of knowledge of the whole
universal scene and man in it.

HPB was miraculously kept alive by her Master on two or three
occasions of dire illness, to complete the work which was
followed two years later by THE KEY TO THEOSOPHY.

On a number of occasions it was stressed that HPB was the
Masters' sole agent. With her departure from Adyar their
influence there ceased. One consequence of this was that most of
their Chelas 'disappeared' (including Damodar who never returned
to the Society from Tibet).

We also have her positive statement that, should she for any
reason cease to act as the Masters' agent, there would be no more
contact with them (see M.L.136, 2nd and 3rd editions).

All this seems to have been forgotten or ignored later. A number
of people both within the Society and without, e.g. Alice
Bailey, later claimed to have contact with the Masters and to
have received communications from them.

These communications, some of them very copious and impressive,
were, however, received psychically or 'channeled': very
importantly they were all uncorroborated.

Communications through psychic mediums was not the method used by
the Masters. These facts, the nature of the message and the
special position of HPB, are of prime importance in the
consideration of what followed in the early 20th century, of the
present state of the Society and its successful launch into the
21st century.


In the latter years of HPB's life a significant event was that
Annie Besant was welcomed with open arms into the Theosophical
Society by HPB who saw in her an exceptional and able helper. 
She was later admitted to HPB's Inner Group of twelve.

A reference to Annie Besant in THE MAHATMA LETTERS indicates that
she was known to the Masters; however, there is no reference to
her ever becoming a chela, although she did receive in 1900 what
seems to be an authentic letter from the Masters. There is no
other evidence, apart from her own inferences, that she had any
contact with them.

Had Annie Besant been a chela her 'magnetization' by Chakravati,
ostensibly to 'align her principles', described in an eye witness
statement (1895) by Dr Archibald Keightly, would have severed any
relations she may have had with her Master.

After HPB's death Annie Besant let it be inferred, in assuming
the "Outer Headship" of the E.S., that she was in touch with the

She also introduced Co-Masonry into England and associated it
with the Theosophical Society, which, however, had been founded
quite independently of any other organization. All international
Presidents since have, however, held high office as Co-Masons.

HPB expressly stated that 'we do not meddle in politics ...' yet
Annie Besant's prime interest in India was political.

This is not in any way to say that she did not do an immense
amount of good in establishing schools and colleges and altering
social practices, but these activities are not specifically

Politics aims to change systems for the benefit of people;
Theosophy aims to change people themselves for the long-term
benefit of humanity itself.

It is undeniable that in the early years of her membership of the
Society,` Annie Besant was a powerful voice in the cause of
Theosophy and its dissemination. This seems to have been
foreseen by HPB

However, from the time of her 'magnetization' by Chakravati, it
appears that, possibly still under his influence, she to a large
extent espoused Hinduism. This is evident in her later writings
to such a point that a major reference to Theosophy in the
Encyclopedia Britannica is under the heading of Hinduism.

Apart from Chakravati there is not much doubt that Annie Besant
was later also much influenced by C.W. Leadbeater. He obviously
prevailed upon her in the matter of the Liberal Catholic Church
and in the Krishnamurti incident.


CWL joined the Society in 1883. He did not, unlike Annie Besant
receive a welcome from HPB, nor was he admitted to her Inner

He was given some instruction by a regular chela at Adyar for a
period and developed his clairvoyance but there is no reference
that this relationship continued.

He did receive a reply to his early communication with the
Masters but there is no corroborative evidence that he ever had
any more contact with them after these introductory letters.

It also came to light that his veracity is much in question: his
statements, for example, about his age, his family in South
America, and his implying that he had been to Oxford as an
undergraduate were discovered later to be false.

In the light of what the Master K.H. said about God, religion
and the priestly caste in Mahatma Letter X, had Leadbeater been a
chela he could never have allied himself with the Liberal
Catholic Church and certainly he could never have allowed himself
to be made a Bishop and thereafter always dress as such. The
Masters had said "Our chief aim is to deliver humanity of this
nightmare ... etc. " (A personal God of Theology) (M.L.X, 2nd
and 3rd editions).

This is important in the light of CWL's later claims of an
intimate and continued relationship with not only one but a
number of Masters, even up to the highest in the Hierarchy from
whom he claimed periodically to have received instruction in such
matters as the upbringing of Krishnamurti.

In the light of some of these supposed contacts e.g. Comte St
Germain, Jesus, etc. the association of the Liberal Catholic
Church with the Society was justified.

However, both the Church and the CoMasons were representative of
past dispensations. They both had their roots in ceremonial
magic, the practice of which HPB did not endorse on account of
the possible dangers involved. In a letter which Damodar wrote
to Sinnett, Masonry and Rosicrucianism were specifically
forbidden (M.L. Old Edition No. 142A, Chronological No. 14A).

During the founding of the Society it had been proposed that the
Society might become Masonic. This was specifically decided
against. Other behavior of the then leaders is also

In view of HPB's sundry comments about Masonry (into which she
was admitted on account of her knowledge of it, but never
formally 'initiated'), having lost its secrets, how came it that
the Leaders of the Society not only espoused Co-Masonry but the
Egyptian Rite which CWL together with a colleague in Australia
had devised and which is still widely practiced by some members
in the E.S.?


Krishnamurti was 'discovered' by CWL in 1909. After many
difficulties, including law suits, he and his brother were
brought up by the Society.

He was hailed as the future mouthpiece of the Lord Maitreya He
was even seen as a second coming of the Lord. He was unusually
gifted but it was CWL's 'insights' that initially established him
in his role. The Lord Maitreya himself is supposed to have
instructed CWL in his upbringing and training. He was brought
up and groomed in the fashion of an English gentleman, a far cry
from a Hindu 'Avatar'.

Those who had his upbringing and education in hand, notably CWL
and Dick Balfour-Clark, were very much second generation
theosophists. Krishnaji therefore probably never knew anything
of the HPB/Masters teachings.

It is also very doubtful whether Krishnaji himself ever had a
first-hand 'Master' experience although he did describe once
having seen three Masters in a vision. Had he had a real
experience, however, he could neither have forgotten it nor
thereafter have doubted their existence and later have repudiated

Furthermore, as Krishnaji's teachings of freedom, self-reliance,
non-dependence on authority and institutions and so on, are all
virtually in proper accord with the 'Master' Theosophy, there
would not have been any reason for him to repudiate it, nor his
connection with the Society.

His loss was that he never became acquainted with the sea of
theosophical knowledge which would to a large extent not only
have justified his views but provided him with relevant data for
use in his teaching, e.g. the difference between the personality
and the individuality, the essential idea of Unity, and had he
been interested, the proper nature of the Self, the total cosmic
structure and processes.

His 'launching' was a reversion again, as in the case of the
Liberal Catholic Church and the Co-Masons, to the traditional old
dispensation of an authoritarian regime.

The second coming of the Christ was at that time (1920's) being
regarded as imminent whereas, according to the Masters and
theosophical teaching, such a 'second coming', i.e. the advent
of an Avatar, was not expected for millennia. In any case the
severance of the Society from the Masters made such a 'coming'
into it extraordinarily unlikely.

The arrogance of those who professed to be able to elect
Krishnaji's twelve disciples was an example of the distorted view
of themselves that those leaders had. Surely an 'Avatar' would
have been quite capable of electing his own disciples.

In any case in the nature of Karma his upbringing and earthly
surroundings would have all been in proper accord without the
interference of CWL. Many things are puzzling about Krishnaji's
upbringing: one was that from reports kitchen staff at Adyar were
changed because they were of the wrong caste. In a Society which
specifically allows no such distinctions this is hard to

The recognition of Krishnaji's spiritual development from a
clairvoyant examination of his aura when he was so young
undoubtedly demonstrated CWL's possession of that faculty but
this does not corroborate his claim to have received messages
from the 'King of the World'.

The 'finding' of Krishnaji, his upbringing and then adoption as a
vehicle for the Lord-Maitreya was virtually the culmination of
the 'split' from Master Theosophy.

Krishnaji's repudiation of this position was a serious blow to
Annie Besant who obviously believed absolutely sincerely in her
announcement of the New Coming. CWL's reaction to this
repudiation seems to have been more limited and far less painful
than Annie Besant's although he suffered a loss of stature that
he would otherwise have had as the finder, sponsor and educator
of this new divine vehicle.

After Krishnaji's withdrawal from the Society, Annie Besant also
suffered a gradual diminution in stature and thereafter her
health failed progressively.


The fact that neither Annie Besant nor CWL, after maybe one or
two initial incidents, was actually in touch with any Master
although they may have genuinely believed they were has serious
implications when considering what they said and did when they
assumed positions of authority.

The whole tenor of the Society thereafter was one of
make-believe! It became a pantomime, largely devised and
orchestrated by CWL: a fairy story, but with a thread of truth
running through it.

Except for passing references to HPB as 'our revered teacher',
her literature as such was seldom referred to or studied. There
was, however, a flood of literature purporting to be
'theosophical' from both Annie Besant and CWL, and later from

CWL's writings were largely colored by his own real or imaginary
clairvoyant insights and his interpretations of them.

It is noteworthy here that, in the HPB/ Masters literature there
is very little reference to, and no diagrams of, the Chakras so
much featured by later writers. What little there is is in the
papers to the Inner Group (incorporated by Annie Besant into her
Vol III of the S.D. )

Whereas the Annie Besant and CWL literature can be criticized
from a purely theosophical point of view, much of -what Annie
Besant wrote was significant spiritual instruction. It was,
however, of the conventional, classical religious type, derived
largely from the Indian scriptures but with a Christian and a
'theosophical' flavor.

She had reviewed THE SECRET DOCTRINE at the time of its
publication; this must have made a lasting impression on her but
apart from acknowledging her debt to HPB, she seldom, if ever,
specifically referred back to its teaching, or to that in THE KEY

CWL seems never to have read either of these books. He puts
himself in a very false position as an 'occult' author in the
Introduction to his book THE ASTRAL PLANE where he says that his
manuscript was considered so excellent as an exposition that the
Masters wanted it for their archives.

It is difficult to see why this should be; much of the
information given us in the book is at variance with their
teaching and furthermore it is not clear, for example, which
'astral' plane he is describing, the HPB or the A.B./ CWL one,
the former being the 2nd plane of Nature and the latter being the

There is also no mention of the 'etheric double' in the
HPB/Masters classification of the human principles. It is to
this double that CWL ascribes many of the qualities that HPB
attributes to her astral body.

The changes of numbering of the principles where Kama (emotion,
desire) was put 2nd instead of 4th is important. An aid to the
understanding of THE SECRET DOCTRINE is analogy and

In the Masters' literature Kama as the 4th principle is
emphasized in the evolutionary stages of development in the 4th
Round, the 4th Race, the 4th Substance, not the 2nd.

One example of the extent to which the members of the
Theosophical Society, from senior members to the newest, were
'infected' by CWL is exemplified by Jinarajadasa's acceptance
of the fact that CWL's Astral Plane manuscript had in fact been
transmitted magically to the Masters.

Obviously also Jinarajadasa's statement that he, in common with
others, had had several initiations about which he knew nothing
except what CWL told him, again raises the question of CWL's

As the years progressed the divergence between the HPB/Masters
teachings and the second generation Theosophy widened; even basic
information was changed, e.g. the introduction of the 'etheric
double' (with four 'etheric' states of physical matter), the
alterations to the classification of principles and planes, and
the CWL account of the after-death states which is quite
different from that of the Masters, etc.

The divergence of the two systems became clearly apparent with
the publication of the Mahatma Letters in 1924/5. It was
unfortunate that, for a number of reasons, their publication had
been delayed till then.

Apart from 'occult' material in them, these letters set a
background of specific purpose to the founding of the Society. 
This was closely related to the Masters being regarded as one
tier of membership in the Society, with their accepted Chelas as
a second and the ordinary members a third.

To begin with this was the case but it obviously ceased to be so
on HPB's death (if not before). An attempt to reintroduce it by
edict later was obviously spurious.

The Letters also describe in some detail the conditions that were
essential for a relationship between the Masters and their
Chelas. These conditions were very stringent, particularly
aregarding honesty and straightforwardness.

In the period after HPB's death and with the withdrawal of the
Masters once again into obscurity, instead of direct guidance
from or association with the Master, even if it were visiting him
in the Astral, the practice grew up of this being done indirectly.

For example, people were taken to the Masters in their astral
bodies for initiations etc., but about which next day they knew
nothing apart from what they were told. In one or two places the
Masters do say that this can happen in the matter of training but
not by proxy. Further, initiations are matters of enhancement of
waking consciousness and this can occur only when certain
conditions created necessarily by the pupil, not someone on his
behalf, have been met.


Regardless of the state of the Society, thanks to the Masters'
insistence and help, and the sacrifices of HPB, the world and
particularly the Society have a voluminous and authentic
Initiate-Master-inspired literature.

The Society itself is now a world-wide organization of an
idealistic and benevolent nature, inspired by the idea of
universal brotherhood, but the second and third objects are
interpreted very loosely and widely to include anything from
UFO's to what is generally extra- ordinary and sensational.

All this, however, against a background of what might be termed
'religion' or spirituality, mostly by way of, for example, the
Eastern exoteric scriptures and various ideas on Theosophy,
methods of yoga and meditation. There is also in some places a
strong adherence to the Liberal Catholic Church and Co-Masonry as
if they were indeed part of the theosophical movement.

In some places, notably Africa, the Theosophical Society is
identified with the Theosophical Order of Service. Charity is
impressed on every member through the brotherhood idea; there are
however hundreds of charitable organizations to work for and
there can be nothing special about the 'theosophical' one to
warrant its association with the Society.

Similarly the Round Table is an admirable organization but again
nothing in it is specifically theosophical.

Theosophical Science groups while keeping interested members
informed of current scientific matters have seldom if ever
related science to anything specifically associated therewith in
the classical theosophical literature. Because some scientific
members have found faults and inconsistencies in 'scientific'
statements in the literature they have abandoned the whole grand
theosophical system, demonstrating at least a lack of a sense of

Where older Lodges have survived, and in Section central
libraries, books on Theosophy on display or listed in catalogues,
are mostly those of the second generation writers. Their
contents on the whole are taken to be Theosophy without question.

A few individuals try to correct this situation but their
influence generally is very small. Only a scattered and
desultory interest is paid to the classical 'theosophical
literature of the HPB/ Masters era. The idea is widespread that
the jealously guarded freedom of thought of members can mean that
anyone's views or opinions about 'theosophy' can be put out as

This was certainly the case in the early days of the 20th
century. It was almost vehemently stressed then that there was
no such thing as a definite 'theosophical' system of thought,
knowledge or teaching. The great fear was of 'dogmatism'.

This word, however, was, and still is in places, wrongly applied. 
A dogma means an obligatory belief and no such thing is imposed
on Theosophical Society members. This does not mean that there
are not authoritative statements of fact such as those given us
by the Masters, who claim to know what they speak or write about,
i.e. they are not speculating, voicing opinions or advancing

All beliefs concerning Theosophy and the Theosophical Society
ought seriously to be questioned against what can easily be
discovered of the original teachings and intentions for the
Society. A serious perusal of THE KEY TO THEOSOPHY will do this.

What is said above about 'make-believe' in the Society also
applies to the E.S. The implied connection of it with the
Masters through the Outer Head is an example. There is in fact
no such connection.

Furthermore, the implication by secrecy, or even privacy, that it
possesses some esoteric knowledge which it can impart to members
is also 'make-believe'. It makes an appeal to would-be aspirants
to chelaship and imposes some preliminary disciplines but omits
the necessity for hard work in studying and assimilating the
eternal verities of Theosophy as given by the Masters.


First the Adyar Society must take an honest look, fearlessly, at
the present position against the background outlined above.

Loyalties to past leaders, to their personal influence and their
teachings, must become secondary issues. This means an
acknowledgment that all that happened to the Society as a result
of C.W. Leadbeater's influence on it, directly or indirectly,
his influence on Annie Besant and his enduring influence by way
of his writings, is suspect. It must be recognized that these
writings are 'theosophically' defective and misleading.

Annie Besant's influence, by reason of her long term as
President, must also be very objectively assessed. Whatever her
personal integrity she was obviously misled and mistaken, witness
the Krishnamurti fiasco, her espousal of Co-Masonry as part of
the Theosophical Society and her handling of the Judge 'case'
with its disastrous results.

For most members a change of mind or basic beliefs will at best
be painful and at worst difficult if not impossible. This means
that only a section of the existing membership can, in the first
instance at any rate, be expected to make any radical change, and
this section will necessarily include E.S. members who will
obviously have their loyalties but they will also presumably have
acquired some self-reliance and have learned to think

Some members already have or will have difficulty with the
question of their membership of the Liberal Catholic Church and
CoMasonry in the light of their longstanding association with the
Society. Many of these institutions have in fact been regarded
as 'theosophical', even theosophy itself.

However, it is necessary that the Society should formally declare
that henceforth neither of them is really any part of, or has any
special association with, the Theosophical Society.

This does not mean that members are not free to join the Liberal
Catholic or any other Church, or become Masons or members of any
other institution they wish, provided that they are not inimical
or antithetical to Theosophy, and still be members of the

The Society has its own special message to promulgate. This
message only exists in the writings of HPB and in the Mahatma
Letters. This message in its completeness (as far as it was
given out) is unique.

The future direction of the Society must therefore include:

1) The eradication of the 'make-believe' Leadbeater influence -
in all departments including literature, and severance from the
Society of all other organizations, i.e. the Liberal Catholic
Church and Co-Masonry.

2) A thorough examination of all literature purporting to be
'theosophical', and a brave declaration, and no further
promotion, of any which is not wholly consonant with the original
teachings. This is no proscription but all books purporting to
be theosophical which strictly are not should be clearly labeled
or marked that they are the author's views on the subject and not
necessarily authentic. Members are, of course, free to read what
they like but they can be warned, if not guided. The section in
any Theosophical Society library purporting to be theosophical
literature should be segregated from other material offered, be
clearly marked and the books given prominence on book lists,
catalogues, etc.

3) The retention and promotion of the three objects of the
Society plus an active promotion of~Theosophy as given by the

4) At all Theosophical Society Centers, Headquarters, etc., there
should be someone qualified to discuss Theosophy, say what it is,
and recommend books to enquirers. This service should as far as
possible be available at all times or a notice displayed as to
where it can be obtained.

5) Commercialism in any form, i.e. book selling or publication
as such, without specific reference to the promotion of a
knowledge of Theosophy, is not part of the legitimate activities
of the Society. 'Fringe' literature can be obtained in ordinary
bookshops or from other organizations, e.g. the Arcane School,
the Anthroposophical Society, etc. This recommendation is made
with our second object specifically in mind. Study of
comparative religion is encouraged by the Society but it does not
have to publish or supply the books.

6) Professionalism in the society should be examined. Whereas
'goods and services' must obviously be paid for, Theosophy as
such cannot be sold. Should exponents be paid? If so, to what

7) Serious study of the 'prime' literature, whatever else is done
in Lodges, at Centers, etc., should be encouraged and all
facilities provided. Facilities should be provided for
meditation - quiet and solitude if possible. Meditation should,
however, be 'theosophical', i.e. classical (Patanjali), HPB
Diagram, or just silence, not according to local gurus and
amateurs with 'special' methods, and NEVER for money.

8) The Society will obviously need a group of students dedicated
to the study of the literature and to the dissemination of what
they discover both in the writings, and in themselves, as they
progress. This can be supplied by some of the existing members
of the E.S. At present there are no 'esoteric' leaders or
teachers in the Society; it will therefore in this respect have
to 'lift itself up by its own boot-laces' as the expression has

There is no justification for secrecy within the E.S. or the
Society but on occasion private members meetings could be
efficacious for discussion, exchange of information, mutual
encouragement, etc. There is obviously now no corporate
connection with the Masters so that that 'make-believe' can be
dispensed with. The E.S. study should be confined to the Master
or HPB writings. The Society has no other Initiate-inspired

Where the E.S. members feel they need inspirational literature
and some of the classical mystical works like THE BHAGAVAD GITA,
as this is a personal matter they should be free to discover
their own. Discrimination as to what is consonant with
theosophical teachings will grow. Let students beware of
self-styled teachers and of themselves posing as such. They will
know when they really are qualified - they will have been
'authorized'. Let none pretend.

9) The Society's relation to 'computerization', the Internet,
etc., needs serious examination and Sections given guidelines.


HPB used the words Occultism, Esotericism, Esoteric Science,
etc., as synonymous with Theosophy. In THE SECRET DOCTRINE she
states several times that some of the teaching given there had
never been made public before. These statements indicate that
the teachings included more material than was contained in any
published religious or philosophic literature.

This distinction has been almost entirely overlooked. The great
Hindu scriptures have been taken virtually to be Theosophy. 
Initiated Brahmins know this is not the case but they keep their
esoteric knowledge to themselves.

This was the position when HPB made some of that knowledge
public: it was much resented even -by Subba Rao whose Master
incidentally was the same as HPB's. All extant scriptures are
exoteric even though in their mystical content they reflect much
of what is in Theosophy.

Such treatises as THE BHAGAVAD GITA, the Puranas, many Sufi
writings and other world acknowledged scriptural writings are
beautiful and inspiring, potentially capable of leading aspirants
on to the highest experiences.

Neither they nor Hinduism nor Buddhism, in their published form,
are 'esoteric', nor of course is the now published THE SECRET
DOCTRINE except that its prolonged study changes our modes of
thinking and understanding, giving us insights we could otherwise
not get.

What do the theosophical writings include that others do not?
While the differences might appear superficial in themselves, in
their totality they are not.

For example, the Hindu system is fivefold, as far as the human
principles and the skandhas are concerned, whereas the
theosophical system is sevenfold. The planes of Nature are
sevenfold, with each having a corresponding level of

In Theosophy Karma is a comprehensive Law applying universally,
not just to human beings by way of reward or retribution. 
Theosophy contains the vast evolutionary scheme by Chains,
Globes, Rounds and Races which process by analogy applies to all
manifest things, e.g. all those 'things' comprising the kingdoms
of Nature. Incidentally, properly there are no 'things'; every
'thing' is a life.

Some 'esoteric' systems of the past, notably the original Kabala,
had reflections, in some instances almost exact, of the
theosophical scheme, but they were neither so comprehensive nor
so explicit. In THE SECRET DOCTRINE for example, HPB relates
much of the theosophical teaching to the principal world
religions and explains much of their symbolism and practices.

Some of this is also dealt with in ISIS UNVEILED wherein the
student can find exciting insights and many explanations of even
obscure ancient writings. It is a mine of information leading up
to the comprehensive and relatively systematized exposition in
THE SECRET DOCTRINE of as much of the Ancient Wisdom as could be
published then.

All this knowledge was in addition to that of the 'mystical'
information and teachings in exoteric literature. The outpouring
of information and teaching given in THE SECRET DOCTRINE pushed
forward the boundaries of knowledge several steps beyond what was
then otherwise available to the layman.

To a very large extent this has been ignored by the world and
much more sadly even by the majority of members of the
Theosophical Society, who according to THE KEY have the special
responsibility "of letting it be known that such a thing as
Theosophy exists". They cannot possibly do that if they
themselves do not know what it is.

The Maha Chohan uses the expression "to popularize a knowledge of
Theosophy". Where this has been heeded at all it has been taken
to mean the rendering of the vast and erudite teachings of
Theosophy into a form suitable for assimilation by the general

Quite obviously this cannot be done and any attempt to do so must
at least oversimplify the grand concepts and at worst dilute them
until their profundity and inner meaning is completely lost. 
Such an attempt to 'popularize' Theosophy in this way, to make it
appeal to people who otherwise cannot comprehend it, is virtual

This, however, is a tactic used to increase membership of the
Society. The Society's three objects are popular, for anybody to
subscribe to, but apart from letting it be known as widely as
possible that it exists, Theosophy itself cannot be popularized.

This is something that has to be accepted when considering the
future of the Society. We must never forget the nature of the
original writings. No attempt was made even in THE KEY TO
THEOSOPHY, to 'simplify' or 'dilute' the subject matter. They
were written to appeal to the 'highest minds', who in turn, as
far as possible, would disseminate their content to others, i.e
the grand ideas would percolate down and so influence all

A consequence of the virtual substitution of the original
literature by that of the second generation writers has meant
that there has been very little follow-up material in the
HPB/Masters vein. There is, however, enough to introduce the
subject to intending students.

To comprehend Theosophy one has to make a serious and prolonged
effort. In Bowen's Notes "Madame Blavatsky on How to Study
Theosophy", HPB explained to him, "This mode of thinking is what
the Indians call Jnana Yoga" and then mentioned the likely
experiences that may arise.

But nothing can happen without the effort. The Theosophical
Society was founded at the instigation of the Masters with a
sublime object in view: the salvation of the whole human race by
a 'popularization' of their teachings. Surely we can attempt to
do this to the limit of our capacity. Let us try! 


by Eldon Tucker

[Based upon a January 20, 1994 posting to theos-l.]

An interesting ethical question for us to consider confidential
materials. Is it ever right to possess and study materials
belonging to other people, materials that were considered
confidential and not entrusted to oneself?

Does the right to possess and to utilize the materials depend
solely upon how they were acquired, or are their certain ethical
principles involved that are independent of anything one may have
agreed to? Are there certain principles that are right to follow
regardless of whether we can be sanctioned or found at fault by

Say that we've found a photocopy of someone's diary in a trash
bin, or perhaps in a folder at a used bookstore. Is it okay to
freely use it without the writer's permission? What is a fair use
of the materials in these circumstances?

One of us may have materials of the Esoteric School of Theosophy,
an organization associated with the Adyar Theosophical Society. 
We all may come across materials in bookstores, or from friends. 
How do we handle them?

When we have materials where their owner intends to keep them
secret, and it is clearly known that those entrusted with the
materials are sworn to secrecy, does it matter if we came into
possession of them through an round-about way?

For us to obtain something like the Adyar Esoteric School
materials, someone had to intentionally or inadvertently break
their trust with the organization, to allow the materials to come
into our hands. Are we ethically bound to keep them secret, or
can we say that because we've made no specific pledge to do so,
that we are free to reveal them at our own discretion?

I would say that there is a karmic responsibility to the person
whom betrayed the secrecy, and that we may add to their bad
karma, and make some for ourselves, depending upon how we handle
the situation.

It is not a cut-and-dry situation, where a blanket rule can be
made. But when we read materials meant to be secret, and talk
about them, we are in a delicate situation, one where we could
possible do harm.

I'm not trying to make a case that the Adyar Esoteric School
secrets are especially esoteric--except to those who believe in
the Besant/Leadbeater variant of Theosophy--but there is a direct
analogy to the real Mysteries. Would we reveal their secrets if
we were to come across them?

There are different degrees of betrayal of a secret. We could
join an organization, but be unfaithful to our pledges, and
reveal information entrusted to us. We could secretly copy
materials that were not meant for us to see or have. Or we could
obtain materials that were lost by their owner, or inadvertenly
released, materials never intended to be let go of, and only
coming to us due to someone's mistake.

It is not always, though, in the best interest of others that
secrets be kept, beyond a certain point. Consider the Mahatma
Letters. They certainly needed to be secret at the time that
they were being written. But by the 1920's, things had changed,
and they were needed to help bring to public attention again the
original Theosophy that HPB taught.

In our time, we have seen similar decisions being made regarding
the Point Loma esoteric materials. The higher Esoteric School
materials were published as "The Dialogues of G. de Purucker."
Then the first degree Esoteric School materials were published,
first by Theosophical University Press, revised and edited into a
book called "The Fountain-Source of Occultism." They were later
printed, in nearly the original form of the twelve books, by
Point Loma Publications.

A case could be made that times change, and that materials that
were meant to be esoteric in one time could be published at a
later date. But we are always faced with the question: When does
our need to present some materials exceed the right of others to
keep it hidden? And is the exposing of the materials a form of
our intervention in or interference with the karma of another,
the karma of the person whose decision or mistake allowed the
materials to get into our hands?

Maybe the distinction could be made between the theosophical
doctrines, as presented within the esoteric theosophical groups,
and the actual Mystery doctrines, which come to us through
special training or through some form of inner contact or
guidance. Perhaps the materials taught in the outer
organizations were meant to eventually become public, and that is
why they were allowed to be written down and given wide
distribution. The other secrets, of the Mysteries, perhaps, only
come to those whose lips are already sealed against their

We hear that we are to Know, to Dare, to Will, and to Keep
Silent! I think that we are capable of such. I think that we
know when we have something that should go unmentioned. And that
we will simply forget, or lose touch with, or never really know
those great Truths that we would betray. It is not that we are
talking about things that are beyond words, just beyond OUR
words, beyond our right to speak of them. And we will know, too,
when our lips are unsealed, and we should share what we have


by Johannes M. U. van Driel

The URL of the theosophical society (ADYAR) in Saarland, Germany

And comments can be sent to:

We would be pleased to hear from fellow Theosophists and to link
our website to other good theosophical websites. 


by Einar Adalsteinsson

[based upon a May 1, 1997 posting to]

I would like to try to bring the karma theory down to the level
of everyday psychological experience level, so we can live it's
cause-effect mechanism consciously moment by moment every day of
our life. This is the only way to "burn all karma in the fire of

In my opinion E.J. did quite a good job describing the empirical
effects, the interreaction of karma in the external world, and
the interaction between individuals and groups.

But there is another side to it, the psychological individual
side, and I want to put the following forth as a point for
discussion, and not as a karmic dogma.

Sharlene is quit right about the role of intentions, i.e. the
psychological factor, rather than the deeds themselves. It's
right that we are all a part of the whole -- or rather we ARE the
whole -- we are the world, each one of us.

Individuality (i.e. self awareness) is a result of the
psychological evolution, which is so picturesquely described in the
Biblical "Paradise" parable. Having gained the intelligence of
"knowing right from wrong" -- and going against that knowledge,
makes the individual "responsible" for his actions. It also
invokes the "SIN", which is primarily an individual condition, but
since we are "All One", it's no ones private matter either.

I look upon karma as a scar on the psyche -- and at the same time
a disharmony in the Universal Consciousness. The higher Self
(Atman) and the universal consciousness (Brahman or Divinity)
will in cooperation work at compensating those scars in the psyche
and the Universe.

In the short term it will counteract the cause by inflicting a
suitable effect on the individual, which is done continually
moment by moment, all our life. In the long run this will not
solve the universal problem of disharmony, individually or

Therefore the most important effect of karmic "retribution" is
the learning element, the education towards the individual
wisdom, that ultimately will "burn all karmic debts in the fire
of love and understanding". This is a "forced" process in life
until each individual has gained enough wisdom to take his/her
education in his/her own hands and thereby enhance the process of
learning enormously.

How should we then practically encounter our own karmic debts in
our daily life? By conscious encounter, forgiveness,
understanding, awareness, self-control, in-attachment -- it is a
complicated psychological process.

The main thing is to inhibit the emotional retribution, to
disconnect the cause-effect-cause vicious cycle. This is the
"other cheek" psychology of Jesus Christ. The next important
lesson is the psychology of forgiving, which by the way is about
correction in our own psyche, and has very little to do with the
one we forgive.

The doctrine of karma is really not about a lofty philosophical
speculations on universal retribution. Neither is it in any way
about fatality or destined fate. It's about the momentous
living, the psychology of momentous action. Every moment, we are
shaping our future by the way we encounter our momentous

Every incident that we meet in our life, shows us what WE are,
and if carefully noticed, that self-knowledge will aid us in our
next encounter, so that slowly our wisdom, which is really a
combination of self-understanding and love, will guide us towards
harmonious living in this world.


We are representatives of the social organization of spirit
direction, called "The Community of Cosmic Conscience". We can
be reached at
Our Community is the Moscow organization. It was officially
registered on the 19th of November in 1993. The aim of the
Community is the elimination of the spirit ignorance of people
and turning their orientation to moral values.

The means which help us to achieve the purpose are seminars,
lectures, open evenings of the spirit direction, publication of
books, the use of means of the mass media: radio, television,
newspapers, magazines. In our work we base on theosophical
works, on books about Agni Yoga, on books of Alice Bailey and on
works of great Danish cosmologist of the 20th century Martinus.

We don't deny any spirit trend, leading to the Light. At our
open evenings esoterists and scientists give lectures: the stage
was given to members of the Orthodox Church and to the followers
of Shri Chinmoi and of Krishna, to Mormons and Tantrists, and to
representatives of the religion Bahai, to the members of the
Community Babagy, and to the head of Pythagorian school.

We are for the friendship between different spirit trends, for
the tolerable attitude to brothers undergoing the evolutionary

Aware of the vital necessity of the collaboration of all the
light forces of the Universe we would also like to receive some
information about theosophical activities elsewhere in the world.

As we are poor noncommercial organization in Russia, as the
country is very poor in the present day, and as far as in Russia
not all the theosophical books have been published, we would be
very glad to receive spiritual books in English.

We are interested in audio and video aid of occult, esoteric,
meditational orientation. We would be very grateful for anything
sent to us.

In general we are ready for any kinds of collaboration. We would
be very glad to have theosophical visitors at our place, to
discuss with and to listen to lectures on subjects which they are
interested in. We are deeply convinced that is necessary to
combine our efforts for creation of the world-wide brotherhood.

We wish the Light to your souls and fortitude in such a stormy
time for the Planet. 

Theosophy World: Dedicated to the Theosophical Philosophy and its Practical Application