Theos-Talk Archives (March 2006 Message tt00862)

Bart -- I'm sure you are a wonderful person like so many 
theosophists are.  But you may not understand what I said.  Please 
review the series of posts on this.

1.  HPB abolished the PARENT society at Adyar.  The parent society 
had authority over all the sections in the world.  After the parent 
society was abolished, Adyar did NOT have any authority over other 
sections.  It had authority for itself and nothing else.

2.  Adyar's authority was greatly reduced when the parent society 
was abolished.  The local society at Adyar was never abolished.

3.  A parent society is the equivalent of a flagship in a fleet.  
When command authority is removed from a flagship, the ship still 
sails as a vessel but doesn't have any authority over the fleet.  

I hope this clarifies the different between a parent society and a 
local society.

Have a good evening, Bart.

Krsanna




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