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ISIS UNVEILED

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  • carlosaveline
    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
    Message 1 of 1 , Jun 9, 2006
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      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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