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RE: On "Interpolarization" by HPB

Mar 07, 2006 05:39 AM
by W.Dallas TenBroeck

3/7/2006 4:05 AM

Dear Peter, 

to continue:  [ see notes below all references when checked, yield a full
panorama of the depths of this philosophy. ]



-----Original Message-----
From: Peter Bernin 

Subject: On "Interpolarization" by HPB  

		[ see:  I U  I  xxiii-iv, it seems HPB did not use this

Dear Dallas,

Many thanks for your reply…yes it is hard when the teacher has left us for
110 years ago…and that no one for shure can say anything…I am of course
aware of that too…but sometimes the numbers in a quote gets jumbled up, and
if that was the case, perhaps you were aware of that in this case… that’s
why I asked you…

the text you suggested to me in IU xxiii-xxiv, vol I, deals with the exact
issue of magnetism, electricity, gravitation…, and that info is also in the
HPBs Glossary under aethrobacy…so far so good…but the word interpolarization
is not in that text….I have never heard HPB use that expression before so I
started to check it up in Isis, but with no luck…. 

[ A LATER “EDITOR” PUT IT IN THERE ?  BUT WHO?   --  [ see:  I U  I
xxiii-iv] ]

the same article by HPB (“The Yoga Philosophy”  MOD PAN  p. 388) is
different in other ways too, especially when she talks about the Tantra in a
more positive way than she mostly did…your idea of someone tampering with
the text is another approach of course…but Isis was published 1877 and HPBs
Yoga article in 1880-1881…so there was much time to discover the wrong
pagenumber from ISIS…  



How does this fit in with the concept of universal law and karma ?  All
Monads are sensitive and relay the moral as well as other powerful impacts
as required to others.  The same happens momentarily in, our own physical
body all the time  -- relaying to heart and brain – and then, from the
physical to the astral and the pranic --  and so on to all 7 principles.  ]

On TANTRA consider what is written below.

I have not the Theosophist of that year…well, perhaps I have…I will check it
out right now….( five minutes later)…to my great surprise I did have an old
paperback photographic reprint of 1983 (Eastern School Press, Oregon) and
found there in Theosophist, p 145, April 1881 that the article quote /
mention the word aethrobacy (not mentioned in “Panarion”), but mentioned by
you Dallas….

DTB	AETHROBACY:   Glos 8, 79, 108, 111, 129, 188. 199, 248, 329, 370, 
	[see LEVITATION:   I U Index] ;  
	I U  I  XXXIII, 115, 219, 493-6;   II  619, 
	PATH  X  93-5,  SOUND AND ELEMENTALS;  ( see WQJ Art  I  pp. 383-5,
	[on GRAVITATION, etc… see:   WQJ Art I 390-1, 450-49;   II p. 505,
510-11, 516, 605, 		615-18, ;   
	MAHATMA LETTERS pp. 61, 159-172, 163-4, [ see S D  I  140-2 ]; 
	HPB Art II  pp. 132-42, 150-3, 167-70, 175-6, 
	[ see in HPB Art Vol. III INDEX “Sound”, “Vibration.”  
	OCEAN  {last 2 chapters);
	Q & A on OCEAN,  p. 218; 
	LUCIFER VI, p. 259-60;   
	THEOSOPHIST, I pp. 84-5; 

	From SD Polarity
of cells II 117 
death a change in I 526n 
evil is, of matter & spirit I 416 
of Fohat I 145 
gravity caused by I 513 
monadic principle fr passive to active II 669 
opposite forces aspect of I 604 
of spirit & matter II 84, 527

	[courtesy of the T  U  PRESS, Pasadena.]

well the topic is very interesting…wonder what HPB meant by
interpolarization after all…perhaps she meant that if there is a attraction
(connection) in the sense that like attracts like, and when we change that
position of our body in relation to our earth we levitate (calling the
possibility of our bodies to change “interpolarization”) ….and if there is
some form of “interactive connection” between our will and the body, our
bodies being in that way subject to “interpolarization”, implying that it is
not fixed…implying we can polerize our body at will ….. well that was just
some of my speculations on the issue…


W.Dallas TenBroeck 

                    Re:       MODERN PANARION  editorial changes in the 1895
text 					from the “original articles
                        		Did HPB sanction them ?  

			What is the correct version ? 
Dear Peter:
1          Ask the inquirer for an exact page and location reference; see if
it is:
                         I U  I  xxiii-xxiv .
2          Also consider the notes made below.
3          It is a dilemma we cannot solve here and now, 110 years later.  
4          If you ask me what we ought to do at this time, 110 years later,
I would 	suggest:  --
We need only note it (all such changes) for the benefit of current
scholarship ( EYE DOCTRINE ) but we have to leave the interpretation thereof
(HEART DOCTRINE) to those sincere, honest and ILLUMINED HEARTS  {Manas
–taijasi:--  “Key,” pp. 135-6, 159-60;  T  Glos  p. 317, 203, )  of today. 
How else can we honestly answer queries on such changes ? 
These are all speculations.  I would look for the HEART DOCTRINE if
-----Original Message-----
Peter Bernin 
Subject: "Interpolarization" mentioned in The Yoga Philosophy 
Hello Dallas,
I have a short question…in an article I just translated by HPB called The
Yoga Philosophy [pp. 113-4] there is mentioned ( see Modern Panarion p 345)
the word Interpolarization and that it can be found in 

Isis Unveiled pp 23-24…
DTB     see I U  I  xxiii-xxiv --  probably there, but the unknown editor of
that collection of HPB Articles under the title of MODERN PANARION  in 1895
changed many words and sentences from the original articles  -- we noticed,
but did not presume to re-correct from the original text in that book as it
was a “photocopy” reproduced ‘as per original.’
Similarly, if you compare the rest of the Modern Panarion  articles and
texts with the original magazine and newspaper articles, you will discover
(as a proof reader) unmarked changes.  
We may conclude one of three things:
1          HPB may have seen and agreed to those (or to some) changes before
she died.
2          HPB may never have seen and agreed to them.
3          HPB may have verbally (all original writings are not available
any more, 110 years later) agreed to some and permitted Mead and others ( A
B ?) to edit her writing for greater clarity.  Let me explain, as a
possibility: --
[Let us suppose that an Adept ( which Masters and Judge say HPB was ! )
writes for us (4th Rounders) in the 14 year period of 1874 - 1891  [
according to S D  I  200, we are – generally as a “Race,” at the
evolutionary level of:  4th Round, 4th Globe, 5th Race [Aryan] level of mind
At that time let us suppose the text-matter as written by the Adept, is
placed in the hands of this kind of highly intellectual individual, yet,
they are of lesser development than the Adept author, and they are given the
charge of either: 1) producing it exactly;  or, assuming they know their
current language well and better than an “uneducated foreign Russian woman,”
they: 2) assume the right and duty to edit it to the standards of the
current well-educated intellectual level they know well and are trained
into.  As I say, 110 years later we do not know what decisions were made. 
As a further example, look at HPB’s notes on Mead’s translation of the
Now what shall we do?
P B      
now I cannot find it there…can you? Are there different editions or what has
happened? Am I missing something? Can you help me out?


      A student writes:  "Really, we must stop this silly parroting of HPB
about the danger of Tantras in general.  It is harmful to parade our
ignorance before the masses, let alone the list readers.  Let us
discuss…SPECIFIC teachings in SPECIFIC tantras.  Only in that way can we
test HPB's guidance for ourselves, and understand her position.  Let those
who have neither read nor understood ANY tantras cease expostulating on

      Well, if the list were to assume the position suggested-- that of
discussing Hindu and Buddhist Tantras and test out on that basis the
Theosophy H.P.B. brought to the modern world and her guidance for us -- then
all of us ignorant of Tantras would be eliminated from the study and make of
it an exclusive club of Tantrikas who have taken upon themselves the
putting of Theosophy, and Great Ones who gave it, in the dock and judge it
and Them, by the standard of their present scholarship and learning in the
      If that is the import of the statement of our friend, then, I am
afraid, there is no meeting ground between those students of Theosophy who,
by their own long study and reflection, inwardly recognise Theosophy as the
true basis -- the touch-stone -- by which every system of thought should be
judged, on the one hand, and those others who do not so regard Theosophy; or
those who think that  Theosophy is another evolving system of thought which
can be developed, modified or improved up on, on the other. 
      It will be like attempting to discuss  nuances of classical music by a
lover of music with another who has no ear for music. In that case the whole
discussion will be useless because there is no common ground between the
two. If that is not the import of our friend's statement, then the question
is : Is the study of the Tantras the way to test H.P.B's guidance for
ourselves and understand her position ? Well, in that case let us recall
what is H.P.B.'s guidance for us,  students of Theosophy, and  see for
ourselves where we stand on this vexed question of Tantras. H.P.B. and
Masters have clearly traced out the lines of work for us. Let me begin with
H.P.B.'s “Five Messages to American Theosophists.”

      1. Not pander to phenomenalism or psychic craving, but hold aloft the
beacon light of Theosophy pure and simple :
      “Since the Society was founded, a distinct change has come over the
spirit of the age. Those who gave us the commission to found the Society
foresaw this, now rapidly growing wave of transcendental influence following
the other wave of mere phenomenalism. Even journals of Spiritualism are
gradually eliminating phenomena and wonders, to replace them with
philosophy. The Theosophical Society has led the van of this movement; but,
although Theosophical ideas have entered into every development or form
which awakening spirituality has assumed, yet Theosophy pure and simple has
still a severe battle to fight for recognition....Many are Theosophists who,
taught by bitter experience, have pledged themselves to make of the Society
a 'miracle club' no longer. The faint hearted have asked in all ages for
signs there are others among us who realize intuitionally that the
recognition of pure Theosophy -- the philosophy of the rational explanation
of things and not of the tenets -- is of the most vital importance to the
Society, in as much as it alone can furnish the beacon-light needed to guide
humanity on its true path." ( 1st Message)

      "It must be remembered that the Society was not founded as a nursery
for forcing a supply of Occultists -- as a factory for the manufacture of
Adepts. It was intended to stem the current of materialism, and also that of
spiritualistic phenomenalism and the worship of the Dead. It had to guide
the spiritual awakening that has now begun, and not to pander to psychic
craving which are but another form of materialism." (1st Message)
"Therefore it is that the Ethics of Theosophy are even more necessary to
mankind than the scientific aspects of the psychic facts of nature and man."
(2nd Message).
      "The experiments made in Hypnotism and Mesmerism at the present time
are experiments in unconscious, when not of conscious Black Magic. The road
is wide and broad which leads to such destruction: and it is but too easy to
find; and only too many go ignorantly along it to their own destruction. But
the practical cure for it lies in one thing. That is the course of study
which I mentioned before. It sounds very simple, but is eminently difficult;
for the cure is 'ALTRUISM.' And this is the keynote of Theosophy and the
cure for all ills; this it is which the real Founders of the Theosophical
Society promote as its first object--UNIVERSAL BROTHERHOOD." (2nd Message).

 "Thus if only in name a body of Altruists, the Theosophical Society has to
fight all who under its cover seek to obtain magical powers to use for their
own selfish ends and to the hurt of others. Many are those who joined our
Society for no other purpose than curiosity. Psychological phenomena were
what they sought, and they were unwilling to yield one iota of their own
pleasures and habits to obtain them. Those very quickly went empty handed.

      "What of the coming year? And first a word of warning. As the
preparation for the new cycle proceeds, as the fore-runners of the new
sub-race make their appearance on the American continent, the latent psychic
and occult powers in man are beginning to germinate and grow. Hence the
rapid growth of such movements as Christian Science, Mind Cure, Metaphysical
Healing, Spiritual Healing, and so forth. [Is not the many kinds of Yoga
practices, and now Tantric study and practices tremendously popularized and
followed after in this century a manifestation of the same cause ?] All
these movements represent nothing but different phases of the exercise of
these growing powers,-- as yet not understood and therefore but too often
ignorantly misused. Understand once for all that there is nothing
'spiritual' or 'divine' in any of these manifestations..." (3rd Message).

      "Your position as the fore-runners of the sixth sub-race of the firth
root -race has its own special perils as well as its special advantages.
Psychism with all its allurements and all its dangers, is necessarily
developing among you, and you must beware lest the psychic outruns the
Manasic and spiritual development. Psychic capacities held perfectly under
control, checked and directed by the Manasic principle, are valuable aids in
development. But these capacities running riot, controlling instead of
controlled, using instead of being used, lead the Student into the most
dangerous delusions and the certainty of moral destruction. Watch therefore
carefully this development, inevitable in your race and evolution period so
that it may finally work for good and not for evil...." (4th Message).

    Well, if we consider ourselves as students of Theosophy and are
committed to work for its great Cause, if we are loyal to the great Founders
of the Movement and wish to benefit it, then we have to seriously take into
account the above guidelines and work along those lines, and not dismiss it
all as "silly parroting of H.P.B. about the dangers of Tantras."

    In the next installment I would like to put across, 

(1) why Tantric study and exercises are inadvisable and dangerous, and 

(2) What course of study and work have the Masters and Their accredited
Messengers traced out for us. 

      The whole debate that is now raging on line on Tantras has to be
viewed in the above light.

      Now, to the two points we could consider:

      (1) why Tantric study and exercises are inadvisable and dangerous, and

      (2) What course of study and work have the Masters and Their
accredited Messengers traced out for us.

      (1) Why Tantric study and exercises are inadvisable and dangerous ?

      Tantra literally means rule or ritual. In their original form as
conceived and formulated by Initiates it is a great Science of Being,
Microcosmic within the Macrocosmic, in the universal language of symbolism
-- of geometrical figures, colors, sounds, numbers (metrical speech,
mantras) and allegorical narations. 

Iconography, sacred architecture, with which deal the great Agama sastras,
are all part of Tantras. They in their original purity and content are high
and elevating. In the S.D. they are referred to as MAHAVIDYA. In the
Glossary (200) it is said it is:  “The great esoteric science. 

The highest Initiates alone are in possession of this science, which
embraces almost universal knowledge." 

In the S.D. we are constantly reminded that there are seven great branches
of Divine Knowledge, each having their subdivisions, of which four are said
to have been spoken of in the Puranas (S.D. I, 168-9) as 

"Yajna vidya (the performance of religious rites in order to produce certain

' Maha-Vidya,' the great (Magic) knowledge, now degenerated into Tantrike

'Guhya-Vidya,' the science of Mantras and their true rhythm or chanting, of
mystical incantations, etc.,--[of these four Vidyas] it is only the last

' Atma-Vidya,' or the true Spiritual and Divine Wisdom, which can throw
absolute and final light upon the teachings of the three first named.
Without the help of Atma-Vidya, the other three remain no better than
surface sciences, geometrical magnitudes having length and breadth, but no
thickness. They are like the soul, limbs, and mind of a sleeping man :
capable of mechanical motions, of chaotic dreams and even sleep-walking, of
producing visible effects, but stimulated by instinctual not intellectual
causes, least of all by fully conscious spiritual impulses. 

A good deal can be given out and explained from the three first named
sciences. But unless the key to their teachings is furnished by Atma-Vidya,
they will remain for ever like the fragments of a mangled text-book, like
the adumberations of great truths, dimly perceived by the most spiritual,
but distorted out of all proportions by those who would nail every shadow to
the wall."

    The above S.D. explanation is the most important we should never forget.
The great work of the Initiates remain entirely esoteric, and some of their
system which they consider it safe to be entrusted to public for the
intellectual, moral and spiritual needs of the race, they give out -- such
as, the Puranas, the various Agama Sastras, as in Buddhist Tantras and so

What is entrusted to public care cannot but degenerate into superstition,
and even licentiousness due to the great ignorance of the uninitiated. The
public teachings of the Initiates get mixed up with spurious literature of
the deluded and the wicked. In other words, the white Tantra is obscured by
black Tantra. 

Unless you have the Key of Atma-Vidya -- which you have to find in yourself,
through yourself and by yourself-- you have no way of telling the one from
the other. So, all our exoteric "learning'" of Tantras itself is
questionable, and he is wise who will not dogmatize or claim he knows. Hence
it is said in Glossary[ P. 319]  under Tantra: "Certain mystical and magical
works, whose chief peculiarity, is the worship of the female power,
personified in Sakti. Devi or Durga (Kali, Siva's wife) is the special
energy connected with sexual rites and magical powers -- the worst form of
black magic or sorcery." Hence there are white and black Tantras. The latter
are obsessed with sex and its shameful and sinful abuse in the guise of
Tantric worship. 

On the same page, under 'Tantrika,' [Glos. 319]  H.P.B. says, "Sakti having
two-fold nature, white and black, good and bad, the Saktas are divided into
two classes, the Dakshinacharis and Vamacharis, or the right-hand and the
left-hand Saktas, i.e., 'white' and 'black magicians. The worship of the
latter is the most licentious and immoral."

Every truth made public by the great Avatars and Masters are invariably and
inevitably polluted, corrupted, misused and abused, and millions are thus
led astray. How can one blame Them for Their reticence ? 

It is out of great pity and compassion for the world of deluded mortals that
They keep the sacred science out of the reach of the profane, and themselves
remain anonymous. Hence their first task is to give out such philosophical
and ethical teachings as will purify the race mind and thus fit it to
receive Instruction from Them and fit the race to bear the awful power of
Their Presence in flesh and blood amongst us. 

The Theosophical Movement was launched with this object in view. As
repeatedly stated by H.P.B. and W.Q.J. -- some of which were quoted by me
from H.P.B.'s five Messages to American Theosophists -- the object of the
great Founders of the T.S. is not to pander to psychic cravings -- all this
craze for Tantric practices in no more than that--but moral elevation of the
race, which Theosophy alone--it alone and no other--can accomplish.

    It is due to the very nature of man -- his dual nature -- that the
spiritual and the material-- the good and evil, the  true and the false, the
sublime and the base become mixed up on our plane of illusion, Maya, and it
makes it evident that we have to strive to obtain Atma-Vidya and avoid
following after Tantras -- which are not of much use as a mere intellectual
study, unless one is thoroughly well grounded in the metaphysics and science
of the  Ethics of Theosophy; and, it will invariably be dangerous as guide
to so-called Yoga practices. Speaking of this great mystery of the dual
aspect of Man, Manu, Manas, connected as it is with the fifth hierarchy
symbolized in the constellation of Makara, H.P.B. says (SD II, 579), "But
this is a mystery which the writer dares not dwell upon at length, not being
sure of being understood. Thus the mystical side of the interpretation must
be left to the intuition of the student. Let us note one more thing in
relation to the mysterious number five. It symbolizes at one and the same
time the spirit of life eternal and the Spirit of life and love terrestrial
-- in the human compound; and, it includes divine and infernal magic, and
the universal and the individual quintessence of being" It is the Self of
Matter and the Self of Spirit.  They cannot co-exist. "One of the twain must

      Therefore, like Tantra, Yoga is also are of two kinds--lower and the
higher. If you resort to the lower you automatically exclude and eliminate
the higher -- and dire are its consequences. The true path is death and
dissolution of the lower and its rejuvenation and rebirth into the Higher.
Is this not the burden of song of the Bhagavadgita, Voice of the Silence,
Light on the Path ?
  Why the lower kind of Yoga practices are dangerous, I shall briefly
recount as I understand, in the next part, and then a few words about (2).

Continuing from previous notes on the dangers of Tantric practices, let us
see why the  lower Yogic practices are highly inadvisable.  

Now let us see the scope and the content, the means and the end of the two
kinds of Yoga. The Higher Yoga is shown  in the Glossary(p. 381) to be :
"The practice of meditation as a means of leading to spiritual liberation.  

PSYCHO-SPIRITUAL POWERS are obtained thereby, and induced ecstatic state
lead to the correct perception of the eternal truths, in both the visible
and invisible universe." (For emphasis capital letters used by me). The
methods, the means and the end, viz., Awakening of Psycho-Spiritual Powers
leading to correct perception of Eternal Truth, may please be noted. This is
Raja Yoga.

    Again in Glossary (p. 275) under Raja Yoga it is said, "The true system
-- OR THE SUPREME SPIRIT, as the profane express it. RAJA-YOGA IS OPPOSED TO

    The distinction is significant: in Raja Yoga, it is the awakening of
Psycho-Spiritual faculties for acquiring Eternal Truth. 

In Hatha Yoga it is the training of physical and psycho-physiological powers
-- which can never bloom into spiritual development.  Why ? Because, "Self
of Matter and SELF of Spirit can never meet. One of the twain must disappear
; there is no place for  both." (Voice, 13).

    Now what does the Glossary say of Hatha Yoga ? (p. 136) : "The lower
form of Yoga practice ; one which USES PHYSICAL MEANS FOR PURPOSES OF
SPIRITUAL DEVELOPMENT. The opposite of Raja-Yoga." In view of the principle
enunciated in the Voice quoted above, which is explained further in the S.D.
teaching on the mystery of the dual aspect of Manas, development of
physical and psycho-physiological powers can never lead to Spiritual
development. It will certainly lead to accentuation of personality, physical
health and psychic senses -- if practiced under a competent guide-- but will
eliminate Spirit.  That is why it is said that it is "the opposite of

     Hatha-Yoga practices include postures (Asana), breath-control
(Pranayama), various kinds of outer practices of so-called meditations,
visualizations, concentration of mind on Chakras, awakening of lower
Kundalini leading to development of psychic senses and so on. 

All our Tantric practices are this only and no more. 

Masters denounce these practices as  worst kind of black magic. They
consider one I indulging in such practices to be unfit to be their chela. It
will do terrible harm. Our friends have high-lighted what our Masters have
said of these useless and dangerous practices. Now let me bring forward what
other true Gurus have said of the lower Yoga.

    Sri Shankaracharya says this in Vivekachudamani : 

"The conviction of truth is seen to arise only from inquiry and the
trustworthy upadesa, not by bath or gift or by hundreds of breathing
exercises (Pranayamashatena)" (Verse 13). He discountenances pranayama.
"..liberation will not arise even after hundreds of Brahmakalpas without the
knowledge of the unity of Atman" (Verse 6}. 

Knowledge of unity of Atman is "a truer realization of the SELF; a
profounder conviction of Universal Brotherhood," the first and foremost
object of the Great Founders of the original Theosophical society, the
practical realization of it in this world of sorrow is Their one and sole
concern. Do you want to be Their helper ? Then throw aside all these shams
and go to work along the lines They have painstakingly drawn up for us. If
you still persist in your folly, you are helping the black forces for ever
opposed to Their Great Cause. 
   See what great Jnaneswara  says of all these shams called Kundalini Yoga,
in his Dwadashakshari Abhanga, quoted by Pandit Bhavani Shankar, a disciple
of our Masters, in his "The Doctrine of the Bhagavadgita," p.20 : 

"Awakening the serpent by the control of the nine gates and passing it
through Sushumna, which is one of the three Nadis, such is not, say the
Munis, the path. The fount of liberation is in ceaseless contemplation of
Nara-Hari. [The Atma, eternally the co-resident in man.] " 

He again cites Machhendra, describing the qualification of a chela : 

"Arousing the Kundalini and forcing it up to the Brahmarandra (the crown of
the head) and thus acquiring the power of walking on water and of prophecy,
do not constitute a spiritual man -- such is not fit to be a chela."

    Having stated the vital difference between the true Royal Yoga and its
dark shadow, Hatha-Yoga, let us see what deadly results follow the practice
of the latter.

    (i) Accentuation of personality (Matter) -- which implies all the dark
qualities of Egotism, vanity etc., -- and corresponding atrophy of Spiritual
faculties and moral perception. Krishna says in the Bhagavadgita that when
Buddhi-vinasha (Atrophy of the faculty of Buddhi, the highest spiritual
discriminative perception in man) takes place everything is lost. (II/63).

    (ii) All that one may gain by way of Siddhis are of lower order, though
appear to be miraculous to ignorant people, are lost at death, except
whatever true spiritual aspiration and merit the practitioner might have
accomplished. In the next birth he will have to acquire again which was lost
at death of the previous personality. But the force of the tendency
generated by the practices indulged in the previous life will impel him to
continue in the old practice with all its attendant risks further

    (iii) Some of these lower practices lead to mediumship -- irresponsible
and unconscious agent of Astral influences, mostly Kamarupic entities and
disembodied black magicians, called in Theosophical parlance, Elementaries.
It will finally lead the practitioner to what Krishna warns of in the
Bhagavadgita, Soul-destruction (Atmanashana) (XVI/21), referred to in
Theosophy as spiritual death or annihilation of the “Lower-Manas,” or the
“personal soul.”

    (iv) Break-down of physical and mental health, destruction of brain
cells. In some cases insanity results. Damodar Mavlankar, another chela of
the Masters, cites some instances of the terrible pass to which some
misguided practitioners came. (ULT pamphlet no. 12).

        What then is the course we must adopt ? Read books and magazines and
through book reading make spiritual progress ?

    Why? Have not the great Founders of Theosophical Movement written this
out on the wall for all to see the course They have traced out for us ? And,
if followed faithfully, should do incalculable good for the whole Humanity,
and consequently, good to ourselves, we being an  inseparable part of the
whole ? In fact our conjoined studies, ought to focus our attention to this
important question of the “Original Lines of work” traced by the Founders of
the THEOSOPHICAL MOVEMENT, so as to create one more opportunity for the
Theosophical world to unite again on those impersonal principles to carry
out the great object of the  MOVEMENT .


		  I Support This View  Dallas 

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