Theos-Talk Archives (June 2006 Message tt00212)

Thanks a lot, Dallas!

Carlos Cardoso Aveline  


De:theos-talk@yahoogroups.com

Para:theos-talk@yahoogroups.com

Cópia:

Data:Fri, 9 Jun 2006 07:51:51 -0700

Assunto:[Spam] Theos-World RE: ISIS UNVEILED and The Old Lady and ISIS

> Friday, June 09, 2006
> 
> RE: ISIS UNVEILED and The Old Lady and ISIS
> 
> The following may prove to be important.
> 
> Best wishes
> 
> Dallas
> 
> ---------------------------------------
> 
> ISIS UNVEILED by H. P. Blavatsky
> 
> is stated on its title-page to be "a master-key to the mysteries of ancient
> and modern science and theology." In the body of the work there are said to
> be seven of these keys to the mysteries of nature and of man, of which one
> only is given. The volumes are dedicated to "The Theosophical Society which
> was founded to study the subjects on which they treat." 
> By comparing the work with the three Objects of the Society a clear light
> may be had on the method of treatment employed. 
> 
> Volume I has for its general subject "Science," and in that respect relates
> strictly to the "third object." Volume II is entitled "Theology," and
> relates to the "second object." Since both science and theology relate to
> the great objects of human inquiry the treatment is interwoven and
> interblended throughout. 
> 
> And as all inquiry presents two general poles, the ascertainment of facts
> and the consideration of their meaning and relations, so "Isis" takes up the
> acquisitions of modern scientific research and the theories and hypotheses
> built up to account for ascertained physical phenomena. In the same way the
> revelations and claims of the various religions, particularly the Christian,
> are examined, and their theologies (or theories to account for metaphysical
> phenomena) are analyzed. 
> 
> The work is necessarily addressed to the most open-minded of the race, and
> the method pursued is necessarily adapted to the limitations of those minds.
> 
> 
> It is not so much the introduction of new evidence that is attempted, as the
> partial presentation of an entirely new (to Western minds) hypothesis to
> explain the evidence that already exists in the general fund of human
> experience, the discoveries of science and the religious history of mankind.
> 
> 
> In the course of the work it is demonstrated over and over again that the
> dogmas of the sects are not only mutually contradictory and destructive,
> but, as well, that sound philosophical principles, correct logic, and the
> proved facts of modern science are in direct and overwhelming opposition to
> the claims and pretensions of theology. 
> 
> The same method of examination is also applied to the "working hypotheses"
> of modern science, and the various theories are tested out by comparison,
> one with another, all with the facts of experience, and it is conclusively
> established that, no more than theology, can the philosophy of modern
> science stand the light of searching investigation. 
> 
> The believer in theology or science is furthermore shown by masses of
> indisputable testimony that certain facts exist and always have existed,
> which are in themselves absolutely destructive alike of the claims of
> orthodox religion and materialistic science; that these facts have been
> persistently overlooked, ignored or denied, both by the votaries of
> "revealed religion" and of modern "exact science;" yet that these
> disregarded facts have at all times been uniformly testified to by the
> noblest minds of the race no less than by the common belief of mankind. Side
> by side, therefore, with the introduction of the affirmative evidence of
> these facts is placed the testimony of the ages as to their bearing on the
> great subjects of religion, philosophy and science, and the inference is
> drawn that there has always existed, from the remotest times, a system whose
> teachings in regard to nature and to man are inclusive of all things and
> exclusive of nothing. 
> 
> This system Madame Blavatsky denominates the Hermetic philosophy, or
> Wisdom-Religion, and declares that her work and mission are a "plea for the
> recognition of the Wisdom-Religion as the only possible key to the Absolute
> in science and theology." The work itself is the evidence that she uses the
> word "plea" in its strictly legal and forensic sense. "Isis" contains the
> testimony, the analysis of the evidence, the arguments, and the citations of
> principles, laws and precedents. The work is "submitted to public judgment"
> upon its inherent reasonableness as to its conclusions, its verifiable
> accuracy as to the facts, and not upon any assumed authority, any claimed
> revelation, any arbitrary hypothesis. . 
> 
> With these considerations in mind something may be grasped of the epochal
> importance of Madame Blavatsky's first great work, and of the leading
> statements of Occultism embodied in it. Although "Isis Unveiled" has been
> before the world for nearly half a century few, even among Theosophists,
> have as yet assimilated more than a few crumbs from this "storehouse of
> thought." 
> 
> The plan of the work is early stated. The object is not to force upon the
> public the personal views or theories of the author, nor does it aim at
> creating a revolution in some department of thought: 
> 
> "It is rather a brief summary of the religions, philosophies, universal
> traditions of human kind, and the exegesis of the same, in the spirit of
> those secret doctrines, of which none -- thanks to prejudice and bigotry --
> have reached Christendom in so unmutilated a form as to secure it a fair
> judgment. Hence the unmerited contempt into which the study of the noblest
> of sciences -- that of the spiritual man -- has gradually fallen. 
> 
> "In undertaking to inquire into the assumed infallibility of Modern Science
> and Theology, the author has been forced, even at the risk of being thought
> discursive, to make constant comparison of the ideas, achievements, and
> pretensions of their representatives with those of the ancient philosophies
> and religious teachers. 
> 
> Things the most widely separated as to time have thus been brought into
> immediate juxtaposition, for only thus could the priority and parentage of
> discoveries and dogmas be determined. In discussing the merits of our
> scientific contemporaries, their own confessions of failure in experimental
> research, of baffling mysteries, of missing links in their chains of theory,
> of inability to comprehend natural phenomena, of ignorance of the laws of
> the causal world, have furnished the basis for the present study. Especially
> we will review the speculations and policy of noted authorities in
> connection with those modern psychological phenomena (Spiritualism) which
> began at Rochester and have now overspread the world. We wish to show how
> inevitable were their innumerable failures, and how they must continue until
> these pretended authorities go to the Brahmins and Lamaists of the far
> Orient, and respectfully ask them to impart the alphabet of true science. 
> 
> "Deeply sensible of the Titanic struggle that is now in progress between
> materialism and the spiritual aspirations of mankind, our constant endeavor
> has been to gather into our several chapters, like weapons into armories,
> every fact and argument that can be used to aid the latter in defeating the
> former. Sickly and deformed child as it now is, the materialism of Today is
> born of the brutal Yesterday. Unless its growth is arrested it may become
> our master. To prevent the crushing of these spiritual aspirations, the
> blighting of these hopes, and the deadening of that intuition which teaches
> us of a God and a hereafter, we must show our false theologies in their
> naked deformity, and distinguish between divine religion and human dogmas.
> Our voice is raised for spiritual freedom, and our plea made for
> enfranchisement from all tyranny, whether of SCIENCE or THEOLOGY." 
> 
> 
> The work plunges forthwith into the comparison of the ancient Occult tenets
> both with modern theological dogmas and modern scientific theories. Some of
> the tenets laid down are as follows: 
> 
> 1. The pre-existence of spiritual man clothed in a body of ethereal matter,
> and with the ability to commune freely with the now unseen universes. 
> 
> 2. An almost incredible antiquity is claimed for the human race in its
> various "coats of skin," and the great doctrine of Cycles of Destiny (Karma)
> is emphasized, as well as that these Cycles do not affect all mankind at one
> and the same time, thus explaining the rise and fall of civilizations and
> the existence at one and the same time of the most highly developed races
> side by side with tribes sunk in savagery. 
> 
> 3. A double evolution, spiritual and intellectual as well as physical, is
> postulated whose philosophy alone can reconcile spirit and matter and cause
> each to demonstrate the other mathematically. 
> 
> 4. The doctrine of the Metempsychosis of the spiritual and mental Man is
> given as the key which will supply every missing link in the theories of the
> modern evolutionists, as well as the mysteries of the various religions. The
> lower orders of evolution are declared to have emanated from higher
> spiritual ones before they develop. It is affirmed that if men of science
> and theologians had properly understood the doctrine of Metempsychosis in
> its application to the indestructibility of matter and the immortality of
> spirit it would have been perceived that this doctrine is a sublime
> conception. It is demonstrated that there has not been a philosopher of any
> note who did not hold to this doctrine of Metempsychosis as taught by the
> Brahmins, Buddhists, and later by the Pythagoreans and the Gnostics, in its
> esoteric sense. For lack of comprehension of this great philosophical
> principle the methods of modern science, however exact, must end in nullity.
> 
> 
> 5. The ancients knew far more concerning certain sciences than our modern
> savants have yet discovered. Magic is as old as man. The calculations of the
> ancients applied equally to the spiritual progress of humanity as to the
> physical. Magic was considered a divine science which led to a participation
> in the attributes of Divinity itself. "As above, so it is below. That which
> has been will return again. As in heaven, so on earth." The revolution of
> the physical world is attended by a like revolution in the world of
> intellect -- the spiritual evolution proceeding in cycles, like the physical
> one. 
> 
> The great kingdoms and empires of the world, after reaching the culmination
> of their greatness, descend again, in accordance with the same law by which
> they ascended; till, having reached the lowest point, humanity reasserts
> itself and mounts up once more, the height of its attainment being, by this
> law of ascending progression by cycles, somewhat higher than the point from
> which it had before descended. 
> 
> 6. "Too many of our thinkers do not consider that the numerous changes in
> language, the allegorical phrases and evident secretiveness of old Mystic
> writers, who were generally under an obligation never to divulge the solemn
> secrets of the sanctuary, might have sadly misled translators and
> commentators. One day they may learn to know better, and so become aware
> that the method of extreme necessarianism was practiced in ancient as well
> as in modern philosophy; that 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; that the difference in creeds and religious
> practice was only external; and that 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." 
> 7. The first chapter of Volume I, from which we have extracted the several
> statements which we have here numbered for their better massing and
> comprehension, closes with a forecast, drawn from the study of the past: 
> "The moment is more opportune than ever for the review of old philosophies.
> Archaeologists, philologists, astronomers, chemists and physicists are
> getting nearer to the point where they will be forced to consider them.
> Physical science has already reached its limits of exploration; dogmatic
> theology sees the springs of its inspiration dry. Unless we mistake the
> signs, the day is approaching when the world will receive the proofs that
> only ancient religions were in harmony with nature, and ancient science
> embraced all that can be known. Who knows the possibilities of the future?
> An era of disenchantment and rebuilding will soon begin -- nay, has already
> begun. The cycle has almost run its course; a new one is about to begin, and
> the future pages of history may contain full evidence, and convey full proof
> that 
> 'If ancestry can be in aught believed, 
> Descending spirits have conversed with man, 
> And told him secrets of the world unknown.'"
> If we turn now to the twelfth and last chapter of Volume II of "Isis," we
> shall be confronted with an introductory paragraph, also prophetic at the
> time of its writing, now all too truly a matter of both theosophical and
> profane history. She there says, 
> "It would argue small discernment on our part were we to suppose that we
> have been followed thus far through this work by any but metaphysicians, or
> mystics of some sort. Were it otherwise, we should certainly advise such to
> spare themselves the trouble of reading this chapter; for, although nothing
> is said that is not strictly true, they would not fail to regard the least
> wonderful of the narratives as absolutely false, however substantiated." 
> The chapter follows with a recapitulation of the principles of natural law,
> covered by the fundamental propositions of the Oriental philosophy as
> successively elucidated in the course of the work. She states them in
> numbered order as follows: 
> 1st. There is no miracle. Everything that happens is the result of law --
> eternal, immutable, ever-active. This "immutable law" is frequently referred
> to throughout the volumes under such terms as cycles, the "law of
> compensation," Karma, "self-made destiny," and so on. Its mode of operation
> is incessantly discussed in treating of the rise and fall of civilizations,
> successive races of men, earth transformations, the three-fold principle of
> evolution, Spiritual, Mental, and Physical; the compound nature of man and
> the universe; and in such terminology as pre-existence, metempsychosis,
> transmigration, reincarnation, transformation, permutation, emanation,
> immortality, and after death states and conditions. Constant effort is made
> to keep before the reader the unvarying principle that spiritual and mental
> evolution proceeds apace with physical manifestations, and stands to
> physical evolution in the relation of cause to effect. This is all
> summarized in proposition 
> 2nd. Nature is triune: there is a visible, objective nature; an invisible,
> indwelling, energizing nature, the exact model of the other, and its vital
> principle; and, above these two, spirit, source of all forces, alone eternal
> and indestructible. The lower two constantly change; the higher third does
> not. This universal postulate is then applied specifically to human nature
> and evolution in proposition 
> 3rd. Man is also triune; he has his objective, physical body, his vitalizing
> astral body (or soul), the real man; and these two are brooded over and
> illuminated by the third -- the sovereign, the immortal spirit. When the
> real man succeeds in merging himself with the latter, he becomes an immortal
> entity. The argument throughout the two large volumes of "Isis" is always
> that such mergence or union is possible and is the underlying purpose of all
> evolution; that such beings as Jesus, Buddha and others had in fact arrived
> at this consummation, and that the real mission of the Founders of all
> religions is to point mankind to the purpose of mental and spiritual
> evolution, and give the directions and conditions precedent to the
> "perfectibility of man." Such exalted beings are by H. P. Blavatsky
> variously called the sages, the adepts, the Great Souls of all time. Their
> knowledge of nature and of nature's laws is called in its entirety the
> Wisdom-Religion, and its practical exemplification is summarized in
> proposition 
> 4th. Magic, as a science, is the knowledge of these principles, and of the
> way by which the omniscience and omnipotence of the spirit and its control
> over nature's forces may be acquired by the individual while still in the
> body. Magic, as an art, is the application of this knowledge in practice.
> Granting that great powers exist in nature, and that the conscious control
> over these powers by metaphysical means may be attained by the incarnated
> being, it follows that such control may be exercised beneficently or
> maleficently. Arcane knowledge misapplied is sorcery, or "Black Magic;"
> beneficently used, true Magic or WISDOM. In either case it constitutes
> Adeptship, whether of the Right or the Left-hand Path. This is the 5th
> proposition, and the text of the two volumes contain almost numberless
> direct and indirect references to celebrated characters in history,
> tradition and myth who exemplified the two characters of Adeptship. 
> 6th. This proposition sets forth that Mediumship is the opposite of
> Adeptship. Whereas the Adept actively controls himself and all inferior
> potencies, the Medium is the passive instrument of foreign influences. There
> is no more important practical theorem in the whole work. Many, many pages
> are devoted to discussion of the characteristics, tendencies, practices and
> fruits of mediumship. Its phenomena, objective and subjective, are dealt
> with at length. Spiritualism, or mediumship, is shown to have been prevalent
> in all ages, no matter under what names known, and its recurrence, whether
> in individual cases or amongst masses of men, is shown to be subject to
> cyclic law, now more generally known to Theosophical students under its
> Sanskrit designation of Karma. In Mediumship, as in Adeptship, it is shown
> that there are two polar antitheses, dependent on the moral character of the
> medium for the quality and range no less than the effects, good or bad, of
> its exercise. 
> The remaining numbered propositions of the last chapter of Volume II will be
> considered in another connection later on, but their essential nature and
> implications are contained in the following sentences, without the basic
> apprehension of which no inquiry into Theosophy and the Theosophical
> Movement can be fruitful of understanding, however it may afford
> information: 
> "To sum up all in a few words, MAGIC is spiritual WISDOM; nature, the
> material ally, pupil and servant of the magician. One common vital principle
> pervades all things, and this is controllable by the perfected human will.
> The adept can stimulate the movements of the natural forces in plants and
> animals in a preternatural degree. Such experiments are not obstructions of
> nature, but quickenings; the conditions of intenser vital action are given. 
> "The adept can control the sensations and alter the conditions of the
> physical and astral bodies of other persons not adepts; he can also govern
> and employ, as he chooses, the spirits of the elements. He cannot control
> the immortal spirit of any human being, living or dead, for all such spirits
> are alike sparks of the Divine Essence, and not subject to any foreign
> domination." 
> The restrictions with which the information conveyed in "Isis" is hedged
> about, both from the standpoint of the teacher endeavoring to impart and the
> inquirer endeavoring to learn, and the dangers, known or unknown to the
> latter, are indicated towards the close of the chapter: 
> "By those who have followed us thus far, it will naturally be asked, to what
> practical issue this book tends; much has been said about magic and its
> potentiality, much of the immense antiquity of its practice. Do we wish to
> affirm that the occult sciences ought to be studied and practiced throughout
> the world? Would we replace modern spiritualism with the ancient magic?
> Neither; the substitution could not be made, nor the study universally
> prosecuted without incurring the risk of enormous public dangers. 
> "We would have neither scientists, theologians nor spiritualists turn
> practical magicians, but all to realize that there was true science,
> profound religion, and genuine phenomena before this modern era. We would
> that all who have a voice in the education of the masses should first know
> and then teach that the safest guides to human happiness and enlightenment
> are those writings which have descended to us from the remotest antiquity;
> and that nobler spiritual aspirations and a higher average morality prevail
> in the countries where the people have taken their precepts as the rule of
> their lives. We would have all to realize that magical, i.e., spiritual
> powers exist in every man, and those few to practice them who feel called to
> teach, and are ready to pay the price of discipline and self-conquest which
> their development exacts. 
> "Many men have arisen who had glimpses of the truth, and fancied they had it
> all. Such have failed to achieve the good they might have done and sought to
> do, because vanity has made them thrust their personality into such undue
> prominence as to interpose it between their believers and the whole truth
> that lay behind. The world needs no sectarian church, whether of Buddha,
> Jesus, Mahomet, Swedenborg, Calvin, or any other. There being but ONE Truth,
> man requires but one church -- the Temple of God within us, walled in by
> matter but penetrable by any one who can find the way; the pure in heart see
> God. 
> "The trinity of nature is the lock of magic, the trinity of man the key that
> fits it. Within the solemn precincts of the sanctuary the SUPREME had and
> has no name. It is unthinkable and unpronounceable; and yet every man finds
> in himself his god. 
> "Besides, there are many good reasons why the study of magic, except in its
> broad philosophy, is nearly impracticable in Europe and America. Magic being
> what it is, the most difficult of all sciences to learn experimentally --
> its acquisition is, practically, beyond the reach of the majority of
> white-skinned people; and that, whether their effort is made at home or in
> the East. Probably not more than one man in a million of European blood is
> fitted -- either physically, morally, or psychologically -- to become a
> practical magician, and not one in ten millions would be found endowed with
> all these three qualifications as required for the work. Unlike other
> sciences, a theoretical knowledge of formulae without mental capacities or
> soul powers, is utterly useless in magic. The spirit must hold in complete
> subjection the combativeness of what is loosely termed educated reason,
> until facts have vanquished cold human sophistry." 
> The concluding pages of "Isis" recites that those best prepared to
> appreciate occultism are the spiritualists, although, through prejudice,
> they have hitherto been the bitterest opponents to its introduction to
> public notice. She sums up thus: 
> "Despite all foolish negations and denunciations, their phenomena are real.
> Despite, also, their own assertions they are wholly misunderstood by
> themselves. The totally insufficient theory of the constant agency of
> disembodied human spirits in their production has been the bane of the
> Cause. A thousand mortifying rebuffs have failed to open their reason or
> intuition to the truth. Ignoring the teachings of the past, they have
> discovered no substitute. We offer them philosophical deduction instead of
> unverifiable hypothesis, scientific analysis and demonstration instead of
> undiscriminating faith. Occult philosophy gives them the means of meeting
> the reasonable requirements of science, and frees them from the humiliating
> necessity to accept the oracular teachings of 'intelligences,' which as a
> rule have less intelligence than a child at school. So based and so
> strengthened, modern phenomena would be in a position to command the
> attention and enforce the respect of those who carry with them public
> opinion. Without invoking such help, spiritualism must continue to vegetate,
> equally repulsed -- not without cause -- both by scientists and theologians.
> In its modern aspect it is neither a science, a religion, nor a philosophy."
> 
> With this outline of the teaching of Occultism as contained in "Isis
> Unveiled;" its overwhelming arraignment out of the mouths of their own
> exponents, of the religion, science, and philosophy of the day; its
> outspoken treatment of dogmatic Christianity, of materialistic hypotheses,
> of the phenomena and theories of spiritualism, the student can begin to
> comprehend the enormous difficulties faced by H.P.B. in gaining a foothold
> for the Theosophical Society and a hearing for her teachings of Theosophy.
> Her task was not that of a teacher in a kindergarten: to meet and lead
> plastic and unsullied minds eager with interest, unburdened with
> preconceptions, into new and delightful paths of occupation and learning.
> Far from it. Rather it was that of the alienist in a mad world, its insane
> and unsane inhabitants soaked through and through with their several
> illusions and delusions, each profoundly certain of the wholesomeness and
> value of his own particular mania, profoundly convinced of the hallucination
> of all others; each looking at the phenomena of life through the distorted
> lenses of fundamental misconceptions. Regardless of names and forms, she had
> to reckon with the fact, from the standpoint of the teachings of Occultism,
> that everywhere, without a solitary exception, the men of the Western world
> were fast fixed in false beliefs, taking that to be the Eternal which is not
> eternal; that to be Soul which is not soul; that to be Pure which is impure;
> that to be good which is evil. 
> With this corrupted and perverted mind of the race she had to deal, to take
> it as she found it, to destroy while seeming to create, to create while
> seeming to destroy. She had to adopt and employ the nomenclature of false
> religion, false philosophy, false science, false psychology, to inject into
> it ideas that would infallibly rupture the very foundations upon which
> Western civilization is builded, while still so safe-guarding her patients
> that the civilization should not be wrecked while re-creating its
> foundations. She had to save whole the life while destroying the very
> elements upon which it was depending for nutriment. 
> Great as are the difficulties of the physician of the body, they are as
> nothing to the burden of the physician of souls. She came into a world all
> mad and intent on the employment as food and medicaments of the very poisons
> and intoxicants of the soul that have wrecked every prior great
> civilization. She had to use the old labels, the old formulas and
> prescriptions, while substituting and compounding ingredients that, if
> suspected, would have been rejected forthwith and out of hand by those she
> came but to serve. 
> 
> Looking back from the present basis of tolerated if not accepted ideas, it
> is only by the contrast that the supreme miracle of her wisdom can be even
> faintly sensed. The identity of man with the Supreme Spirit, the doctrine of
> Cycles, the law of Compensation, spiritual and intellectual as well as
> physical evolution, inherent immortality, metempsychosis, the Spiritual
> Brotherhood of all beings, Adepts as the culmination of the triple
> evolutionary scheme in Nature; Spirit and Matter as the eternal dual
> presentment of evolving Consciousness, the polar aspects of the One Essence
> -- all these great and supreme ideas she and none other restored to a vital
> place in human thought.... H. P. Blavatsky raised the dead, reincarnated the
> Soul, restored the Spirit to a living issue in a Mind hopelessly enmeshed in
> Matter as the only reality. 
> 
> Much has been written by Theosophists -- those who owe their all to her and
> her work -- that the H.P.B. of 1875 was not the H.P.B. of later days; that
> she, like themselves, was but a student, stumbling, halting, groping,
> finding her way through failures and mistakes; that it was only in later
> years that she came to learn of this, of that, of reincarnation among other
> matters; that many contradictions will be found in "Isis" when compared with
> her final teachings. ...
> 
> 
> The inquirer into facts and philosophies has but to read "Isis," to annotate
> its teachings, to compare them with all her subsequent multifarious writings
> to see and know for himself beyond all doubts and beyond all peradventure,
> that the teachings of "Isis" are her unchanging teachings; that not in jot
> or in tittle is there a contradiction or a disagreement in all she ever
> wrote; that in "Isis" are the foundational and fundamental statements of
> Occultism, and all her later writings but extensions, ramifications, the
> orderly development and unfolding of what is both explicit and implicit in
> "Isis Unveiled." And that wholesome study and comparison will do more: it
> will give the student a solid and impregnable standard from which to survey
> the real nature and character of the Avatar of the nineteenth century; a
> criterion by which, as well, truly to measure the understanding, the nature
> and the development of those disciples, students and followers of H.P.B. of
> whom she might well have repeated in the words of Blake on "certain
> friends:" 
> 
> "I found them blind; I taught them how to see; 
> And now they neither know themselves nor me."
> 
> The facts being ascertained, and some faint perception of their significance
> being grasped, the student needs no interpreter and guide to tell him that
> obstacles, opposition, misunderstanding, contumely, hatred and
> misrepresentation of her and her mission were the necessary and unavoidable
> concomitants of every step in the progress of the Theosophical Society, its
> students, its propagandum, no less than in the path of her whose mission it
> was to be their "presiding deity." The chief of these difficulties in the
> first decade of the Movement have now to be considered. 
>   Theosophy (Los Angeles, CA, USA), April 1920, pp. 161-170.  
> 
> 
> ============================
> 
> 
> From: carlosaveline
> Sent: Thursday, June 08, 2006 
> Subject: "The "Old Lady" 
> 
> Paterson,
> 
> HPB did not fully command the English language at the time Olcott and others
> helped a lot with the final text of ISIS. (Her preferred 'foreign' language
> by then was still French.) 
> 
> 
> 
> 
> 
> 
> Yahoo! Groups Links
> 
> 
> 
> 
> 
> 
> 
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