Theos-Talk Archives (September 2005 Message tt00235)

9/27/2005 4:11 AM

Dear Zakk:

I read your comments with pleasure.

I also sense an inner meaning (?) is involved in all such statements -- one
that touches on a band of immortals all knowing one-another, and living and
working together for the continued promulgation of THEOSOPHY .

I came across the following earlier today:

------------------------------------


WHY I DO NOT RETURN TO INDIA
by H. P. Blavatsky

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NOTES:

See also: HPB -- A PUZZLE FROM ADYAR.
[ LUCIFER Aug. 1889, Vol. IV, p. 506 HPB Art. I 217]
[B C W XII 156]

Sent in 1890 with her delegate Mr. B. Keightley - only to India. [Landed in
Bombay, Aug 31 1890]


THEOSOPHIST did not print until Oct 1898, pp 23-4 (extracts).

Much later Mr. Jinarajadasa had it printed in THEOSOPHIST in January 1922.  
[ Again, in July 1929. ] 


See INTRODUCTION given in THEOSOPHY (1927, Los Angeles ) reprint, Vol 15, p.
23.

LUCIFER V, Oct. 1889, pp. 168-9 -- sequel to this

See HPB Art. II 508-9 re: attack on HPB's character.

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INTRODUCTION


[This Open Letter from Madame Blavatsky was sent to India by the
intermediary of Bertram Keightley who left London for India, at H.P.B.'s
special request, in the Summer of 1890, reaching Bombay August 31, 1890 

Written to the Indian members of the T.S., in the last year of Madame
Blavatsky's life, it is a karmic vision that both interprets the past and
prophesies the future - and will yield a message for all Theosophists
wherever and however situated. Since it is addressed to individuals, and
was not written as a tract on Theosophy, this letter contains declarations
very rarely made by H.P.B. - statements which can be made only to those who
are so firmly grounded in the philosophy that they will not mistake them for
"claims," "dogmas" or "delusions of grandeur." In short, the student is
told what attitude must prevail if one is to grow under the guidance of a
Guru or Spiritual Teacher.]
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To MY BROTHERS OF ARYAVARTA, 

(T Glos p. 35: The "land of the Aryas," or India. The ancient name
for Northern India. 
The Brahmanical invaders .first settled...there.)

----------------------------------------

HPB wrote: 

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.It is, therefore, my duty to 

(1)	explain why I do not return to India and 

(2) 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. 

(3)	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.

-----------------------------------------

P. 106	In Europe and America . 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. 

P. 106	In India. 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.. 

P. 107	One of the chief factors in the reawakening of Aryavarta
which has been part of the work of the Theosophical Society, was the ideal
of the Masters.

p. 107	I was under the most solemn oath and pledge . 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 Vidya, and had acquired all the Siddhis; .and
also that I was a Chela of one of Them. 

P. 107	".the idea of the Masters, and belief in Them, has already
brought its good fruit in India. Their chief desire was to 

(1)	preserve the true religious and philosophical spirit of ancient
India; 

(2)	to defend the Ancient Wisdom contained in its Darshanas and
Upanishads against the systematic assaults of the missionaries; and 

(3)	finally to reawaken the dormant ethical and patriotic spirit in
those youths in whom it had almost disappeared owing to college education. 

ORIENTAL LITERATURE and TUKARAM TATYA 

p. 107 - 8	"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? 


THE INDIAN NATIONAL CONGRESS [founded by Mr. A. O. Hume ]

p. 108	Would your political [The Indian National] Congress [founded
by Mr. A. O. Hume] itself have even been a possibility, without the
Theosophical Society? 


DAMODAR -- a FUTURE ADEPT

p. 108	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 (Damodar) who has now the prospect of becoming one day a
Mahatma, Kali Yuga notwithstanding, that alone would be proof that it was
not founded at New York and transplanted to India in vain. 

p. 108	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. "

MASTER'S NAMES

p. 108	"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 other of the Masters was almost constantly present
among us, and their spirit ever protected the Theosophical Society from real
harm. 

COULOMB - PADRI CONSPIRACY

p. 108	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 faint-heartedness of the chief
Theosophists, that the Society did not then and there collapse should be
sufficient proof of how it was protected. 

Shaken in their belief, the faint-hearted began to ask: "Why, if the Masters
are genuine Mahatmas, 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?" 

ADEPTS and KARMA

p. 109	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 Nidanas. 

Nor again will even the greatest of phenomena aid real spiritual progress. 

p. 109	We have each of us to win our Moksha or Nirvana 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. 

p. 109	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. 

HPB and MONEY

As for myself, who can charge me with having acted like an imposter? with
having, for instance, taken one single pie* ["penny"] from any living soul?
with having ever asked for money, or with having accepted it,
notwithstanding that I was repeatedly offered large sums? 

MOTIVE FOR ANY FRAUD ?

Those who, in spite of this, have chosen to think otherwise, will have to
explain what even my traducers of 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. 

HPB --- a Russian SPY ?

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. 

UNITY and the THEOSOPHICAL SOCIETY 

P. 110	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 realized, 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. 

1885 HPB to Europe

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 Aryavarta. 

EARLY ACCUSATIONS and RUMORS about HPB

P. 110	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 "burst 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, a 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--independently of any Masters or Mahatmas. 

1885-6 S P R REPORT -- ITS EFFECT

P. 110-11	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; or does it
matter who said a thing and who repeated it. 

MASTERS BANISHED FROM Adyar

p. 111	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 Damodar 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. 

HPB BEGGED OLCOTT TO RETURN TO Adyar

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, than 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. 

INGRATITUDE EVIDENT

p. 111	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. 

p. 111	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.

HPB IN Europe

While in the West, no sooner had I accepted the invitation to come to
London, than 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. 

p. 112	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. 

p. 112	All know with what success this had 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. 

p. 112	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. 

p. 112	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. 

BELIEF IN THEOSOPHY in Europe and America

p. 112	Here in Europe and America are many who have never flinched
in their devotion to Theosophy; consequently the spread of Theosophy and of
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.
 
P. 113	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 that 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. 

OPPOSITION TO THEOSOPHY KNOWN TO HPB

P. 113	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. 

p. 113	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. 

INDIA'S CLAIM ON HPB

p. 113	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. 


PURITY OF THE ESOTERIC SECTION 

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 Mahatmic aspect of the Masters), a privilege 1 cannot exercise with
F.T.S.'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. 

P. 113-4	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. 

REGENERATING THEOSOPHY IN India

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 people; 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 around 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. 

Theosophist, January, 1922 

[ HPB Articles, Vol. I, pp. 106 - 114 , Theosophy Company, Los
Angeles ]


----------------------------------------

Dal writes:

It speaks for itself, in my esteem it is as valid today as on the day it
was written and sent.

It should be important to note the time between its being sent (1890) and
its being published for all to read (1922). That also speaks for itself. 

Best wishes, 

Dallas
 
========================================================

-----Original Message-----
From: Zakk 
Sent: Monday, September 26, 2005 11:42 PM
Subject: Comments on "The Theosophical Society and HPB"



ZD	And although there are few Theosophists who will disagree with her
in most
of her issues, yet there seems to be a little grain of erroneous opinion in
them from which a large and poisonous growth may spring. If this is so, it
is only true brotherliness to point it out. It lies first in the statement
that: "If there are no Masters the Theosophical Society is an absurdity and
there is no use of keeping it up".


DTB	And again in another statement which says: "Once accept the
philosophy you
must accept her (H.P.B.)."


ZD	How many theosophists of today has stated the same as above or
similar?
Has a similar statement been made in the present conflicts of various
theosophy groups? Have theosophists not made such similar statements
concerning CWL or another as well? Is not brotherhood and compassion
a primary focus over personal accepted philosophies and the presenters?
Has the line of thought of "who is right and who is wrong" overcome the
line of thought of brotherhood and compassion for our fellow beings?
Would not the line of thinking of "who is right and who is wrong" be a
useful tool of separation by that which is referred to as the Brothers of
Shadow? This does not mean that one does not discern personal truth
nor does it mean that one does not attempt to shed light where it has
been dimmed. It is referring to how it is done and how it is voiced.
Condemnation does not seem to be a mode of brotherhood, neither does
the applying of pressure to direct another's path, thinking, or matters of
acceptance. If one was to steal or cheat or lie or harm another, can it
not be revealed as an observed event and warning to others versus a
personal condemnation of a fellow being?


May not much harm be done by the holding of such views? May they not tend 
to keep many out who would be benefited by being in; and for whom the
Society
was largely founded? Are not the statements in their nature somewhat
dogmatic? Have we not still in our natures some of that intolerance which
forcing rather than leading, persecuted in the name of righteousness?

ZD	Who is he who may claim that the name of righteousness has not been
used
for one's actions or words against a fellow being, or various groups?
Is this the purpose of righteousness, to be as a lance in the striking force

to harm our brethren? Or is it for the purpose of recognizing and discerning
a truth from the darkness of ignorance?


DTB	The Theosophical Society has no creeds, but its members seem
scarcely able
to avoid making them in spite of all efforts to the contrary.


ZD	Is this seen in today's members?


DTB	What do the Constitution and the by-laws
of the Society, what does the application for admission into it tell us? Not
one word as to belief. They simply contain provisions which tend to
guarantee liberty and cultivate tolerance. Is it not contrary to their
spirit to say: "Once accept the philosophy you must accept her"?


ZD	What Theosophical Society or branch thereof can claim cultivated
tolerance or tend to guarantee liberty? The one that can is one that
follows the path of brotherhood and promotes Theosophy as a whole.


DTB	Accept [119] what philosophy? The Society has none. Not long since
an
earnest student searching for Truth, but not one of our members, asked if we
were not Jesuitical. Was her position not well taken? It was, if we as a
Society have a philosophy. We constantly cry out we have no creeds, no
dogmas, no beliefs, and we almost as constantly, or at any rate very
frequently, unintentionally give the lie to this.


ZD	A point well stated.


DTB	And why speak of the Society as an absurdity without Masters? Are
its
objects, especially the first, nothing? If those objects were even partially
lived up to, and again let us say "especially the first," would no good
come of it? Most certainly, and it is perhaps this good which the Masters
are seeking, rather than the acceptance of any philosophy, or any
recognition of themselves.*



ZD	The last statement is seen as a wise insight.


DTB	She understands that the true alchemist seeks to have men throw
their
opinions into one common melting pot, knowing that they will take out all of
the Truth which they put in, and some of their errors transmuted. It is the
real change of base metals into gold.


ZD	This is perceived as the basis of the material presented in the SD.
Is it
not a compilation of many lines of thinking and their intergration?
Since the SD has been presented, has there not arisen other lines of
thinking or expressing? New terminologies, concepts, and understandings?
Have these been seen as to be thrown into the melting pot or discarded
because "it was not contained in the SD pot when it was presented"?



DTB	If the Society has an authoritative leader, beliefs will be accepted
simply
on authority, and a belief thus accepted is almost of necessity perverted.


ZD	Many pose a question "Have you the authority?" or "Who recognizes
you
as an authority?". Or perhaps make a statement "You have not the authority."
Presenting or posing a perspective or experience requires no authority. The
reception of it is seen as a matter of personal discernment. Authority may 
be a creation of the human mind. A leader is an individual who is seen to
have
insights or knowledge in which is respected by those who have listened to
what has been presented. It is not by authority that one is a leader, but by
a common respect by others. This respect is gained by the actions and
words of said individual(s).


DTB	Look at the doctrines of Karma and Reincarnation. Many regard it as
quite
heterodox not to accept them; and yet the first is often made a fetish of,
and both are by many crudely understood; the one often being looked at in a
way to make of it a positive fatalism, the other a kind of personal
resurrection. This comes from reliance upon certain persons or books
accepted as authority. Such reliance is against the presumable wish of the
Masters. 


ZD	How many place the writings such as the SD as an "authoritative"
writing?
How many quote the SD, as some quote the bible, as an authoritative
writing? The SD and other such material may be seen as being presented
for others to think upon and digest. Is it not gathered information and
experience from many individuals? It may not be authoritative material,
but shared material. It may be that no authority is involved, but in it's
stead a brotherhood of sharing.


DTB	And to do this we must remember that we must lead, not force,
people
to the truth We must do it with all tenderness, all gentleness, all 
patience, all sweetness.


ZD	Do most theosophists commit themselves to the above line of thinking
and
observe it's practice? Or is it a minority?


DTB	"How little this principle of Universal Brotherhood is understood .

THIS SOCIETY WAS ORGANIZED ON THIS ONE PRINCIPLE,
THE ESSENTIAL BROTHERHOOD OF MAN


ZD	What would entail the practice of Universal Brotherhood and it's
principle?
Would it be seen that this practice is mainly active or inactive?


DTB	p. 19 We hold to no religion, as to no philosophy in particular: we
cull
the good we find in each.


ZD	Has the culling of the good found in other lines of thinking
presently
practiced? Are the fires of the melting pot still hot or grown cold?