Theosophical University Press Online Edition
To the London Lodge
To the H. P. B. Centennial Conference
The promise of the future — Suggestions for conduct of a lodge —
Two ways of understanding Theosophy — Importance of study-classes.
At some future time you and I, or our near descendants, are going to meet in circumstances so brilliant, financially and socially and otherwise, that the present days when we are assembled here together for the first time in your lodge-room will seem like a memory out of some past life, a memory of former days of struggle, to use the common expression; and we — or our near descendants shall look back to these times, not with an unwonted joy that we have reached a new and easier highway of life, but with a recognition that these were the days of building, these were the days of progress, these were the days of gathering in strength. Only thus can any Movement succeed: through the gathering of strength, of understanding, of wisdom, and through the expansion of the inner nature by the magical force of almighty love. New powers, unfolding faculties, come in the times of stress and trial. These are the times when men grow and become great, and when the spiritual powers begin to manifest in a feeling of sheer delight and expanding happiness that comes to anyone who feels the inner nature developing and expanding, and that inner nature, the inner constitution of the human being, becoming constantly and ever more and more at one with the Cosmic Life. That realization is not reached by methods of slothful pleasure, or of pleasurable sloth, but by high-hearted striving for betterment. Once you get the psychology of this thing and realize its inner beauty, its splendor, and how it brings out the warmest feelings of the heart, then you will look upon the days of tribulation and labor, if we may speak of them as such — on these days of growth in building — as the days of splendid promise.
Does the little plant which breaks its way through the rock and splits it, do so by quiescence, by a non-exercise of its innate powers? No indeed! It breaks the rock by expanding, by growing. That is the first word of the message which I am carrying to all the members of the T. S. everywhere, for it is so important. It is a message of joy, it is a message of courage, it is a message of hope. Welcome the tribulations and the labors, and be not afraid of them, for verily they are the birth-pains of a greater life for each one of you. It is thus that chelaship, becomes an actuality.
Progress has often been spoken of as a battle, as a struggle, and indeed the word has become so common in the English tongue that were I to use other phrases, other expressions, in order to convey to you the same idea, I doubt if I should be easily understood. But instead of saying 'struggle' and 'labor' and 'striving,' I prefer to speak of the joy of growth. Every new birth takes place through the pangs of coming into a new type of life; and the life of the chela, of the disciple, has these pangs at constantly recurring intervals, because he is a forerunner of the race, he is a pioneer and hews his way through the jungle of human life, making a Way, not for himself — although indeed his own face is set towards those mountains of the Mystic East — but for the poor and for the less strong who follow after him. Of such stuff are disciples made; and as the chela hews his way along this path, finally he achieves the frontiers of Masterhood, and then he becomes a Master of life and of wisdom, and the Cosmic Life pours through his being and shows itself even in his face, so that his very presence among his fellows is a benediction and brings quiet and peace and wisdom and love. That indeed is leading the genuinely Theosophic life!
I desire now to talk to you about two or three other matters that I hold very close at heart; and the first of these is an attempt to recall to you all the realization that although not all of you may be members of our Esoteric Section nevertheless every F. T. S. has, by the mere fact of joining the Theosophical Society, declared his intention to live according to a certain type of life, to follow a certain pathway. This pathway is an attempt for self-betterment, which is equivalent to saying living for the world. This is the pathway to joy, to growth, to achievement, to peace and wisdom and love.
In order to do this, a member of the Theosophical Society needs not to be a Jesus of any kind; yet assuredly what is the use of his joining if he does not take the most heartfelt, heartfull, heart-whole, interest in the work of his local lodge? I cannot tell you how deeply I have this lodge-work at heart. There are some Lodges of our Society which are models of activity in this respect. The members there are punctual to the minute in attending meetings, and not one comes in late, thereby causing a disturbance of the atmosphere. You may not realize it, but when one is tardy in attending a meeting of any kind, vibrations already working are broken and they have to be as it were knitted together again, and this is not always easy. Furthermore, in itself it is neither right nor courteous to arrive late at a meeting. I know there are certain occasions and certain circumstances and certain individuals who find it — and have a justification for finding it — difficult always to be punctual when meetings begin. For such as these there is a legitimate excuse; but for those who do not live at a distance and who can, if they only would, if they only will, attend the meetings promptly, for them there is little excuse, nor is it fair to the Lodge, nor is it fair to the others to come late. May I not ask, therefore, with regard to this point, that all F. T. S. be punctual at all meetings.
This leads me to the next thought that I want to bring out very clearly, and I desire to speak even more strongly upon it. I refer to the honorable obligation of each one's personal responsibility for the well-being and conduct of a Lodge. Make your Lodge something to be proud of, something that gentlemen will be proud to join and I mean gentlemen of the heart and of the mind, they whose instincts are high and lofty and whose impulses and thoughts are coordinately fine. You can do it.
I say this to every Lodge to which I speak. It is my duty to call to your attention that your membership in the Theosophical Society is something that you should be proud of, and that legitimately you can be proud of. You are, each one of you, a member of a Brotherhood which is universal, which is world-wide, and which, although numerically small as compared with the enormous masses of humanity who know naught of our sublime teachings, nevertheless is a compact nucleus of a Universal Brotherhood; and this nucleus will grow in strength, particularly if each one of you takes it unto himself or unto herself to push the noble work along.
One thing more: I speak more particularly to Theosophists, rather than merely to members of the T. S. You see, of course, the T. S. admits to membership anyone, provided only that he accept the single prerequisite to fellowship, which is a sincere belief in Universal Brotherhood. Yet there are others to whom Theosophy is more than mere membership and is their most treasured spiritual possession. The Wisdom of the Gods is to them like the very air which they breathe. They could not live without it. It represents the imbodiment of all their ideals, the synthesis of all the longings and yearnings of heart and soul and mind. It represents to them a kinship with universal Nature. It represents to them also a mode of living, and a code of honor; it is a life as well as a doctrine; and it is just this that makes Theosophy so beautiful to Theosophists.
There are two ways of coming to understand somewhat at least of the doctrines of Theosophy. One is by private study, and this each one of you should do, should follow, should undertake. Continue your private study. I cannot understand the attitude of those who claim to love Theosophy and yet who cannot find time to study our books. They are slothful, and this sloth they should shake off. The other way is by attending classes in Theosophy, for the study of our Theosophical books, and particularly, perhaps, of H. P. B.'s books, because she was the most definite in her books in outlining the philosophical aspects of Theosophy. How my heart does plead with you, all of you, to attend such classes, and to take a lively interest in them. In each lodge let your President feel that he has the backing of every one of you. He does not gain anything — he has the duty and the responsibility and the toil. Are you going to be mere acceptors of this wondrous teaching, instead of lending your own help and giving your own bit of the heart-life and mind-interest?
I tell you that Theosophical study-classes are to me more important even than is the study at home, though I cannot see any reason whatsoever why the two should not go together. I think they should go together. Think what you gain — and this is not an appeal to the selfish side of you: it is simply pointing out a fact. Think what each student gains. He gains cognisance, first, of the fact that his inmost self and the Universe are one, not twain, not diverse, but one. That is the whole essence of training in chelaship. It is the realization of one's fundamental unity with the Boundless; and the deductions that the thoughtful mind immediately draws from this natural verity closely affect his life, very powerfully indeed do they mold it, so that in all his thinking and feeling and living he exemplifies the results of this noble truth. He becomes friendly with all others. His whole nature expands and opens, simply because his consciousness begins to take unto itself cosmic reaches, instead of being shut in and constricted within the narrow limitations of the personality.
That is one important thing that comes from united Theosophical study; and the results of it are immense. Pursuing this life, the student becomes greater, growing in brain-power, growing in intellect, growing in sympathy, growing in compassion and pity and universal love: in brief, he becomes a Man, a great Man. Why not begin to tread that path now! Any one of you can begin it. But you must follow the life, which does not mean deprivation: it means spiritual and intellectual gain, giving up the little for the great, the limited for the extended, misunderstanding for understanding, ignorance for wisdom, hate for love.
I do wish that all F. T. S. would attend their lodge-meetings regularly and come into their respective lodge-rooms with a feeling of reverence for the meeting that they are to attend, and with an opening of the doors of the heart. Don't come into your lodge-room as if it were into a tomb, with long and lugubrious faces, but with the heart singing its paean of joy that you are meeting with brothers who think as you do and feel as you do and who try to live as you do and to grow as you do. Attend the study-classes, become interested in them. Learn what they mean to you and to your fellows. Theosophy is the grandest and noblest thing in the Universe; our Theosophical work therefore is on our plane equivalently grand and sublime. Our work is to change the thoughts and life of men. Remember that the Theosophical Society was not founded as an intellectual play-toy for us, but as an organ for the expression of the Wisdom-Teaching of the gods, and that Theosophy itself is not only the gods' wisdom but is also a life to live.
— Informal talk to the London Lodge, June 23, 1931.
Future reunification of Theosophists visioned — A formal Concordat or list of Articles of Belief not according to Blavatsky tradition — We must keep Theosophy undogmatic — Belief in Universal Brotherhood the only prerequisite to membership — What our Chiefs want is a Universal Brotherhood — The same essence of the cosmic Divinity works through and in all of us and is fundamental to each of us; this is the rational basis for a Universal Brotherhood.
This is an occasion which, I think, will in future years be registered as an important historic event in the annals of the Theosophical Movement. For the first time since the very unfortunate and, indeed, misfortunate separation of this holy Movement into divers and diverse portions — so far as I know, at least — do Theosophists of different kinds today assemble in a General Conclave, in a spirit of genuine Theosophical devotion to the fundamental ideals which we all hold, no matter with what Society we may as individuals be affiliated, and no matter what views we may hold as individuals or collectively, as contrasted with those grand fundamental principles of natural truth (and by 'natural' I include all the spheres of the spiritual world) which imbody rules of action that all genuine disciples of the great Teachers of mankind accept and try to follow.
Think then of what this means — Brothers, Comrades, Friends! We meet today, this morning, in a spirit of brotherly love, of comradeship: of genuine friendliness, each to all and all to each. I pray, I trust, that today not one single jarring note will be heard; I do not think that such a note could be uttered by anyone to disturb the harmonious atmosphere which now exists here, and of which we are all so keenly cognisant.
I have been deeply gratified personally, and also may I not say in an official capacity, by the very generous acceptance of our invitation on the part of so many to participate in this gathering. I would that our hall were ten times as large as it is, and that you Brother-Theosophists were ten times as numerous as now you are, so that an even greater impression might be made on the public mind of what Theosophists, genuine Theosophists, can do to show to the world by their example that they themselves practise the brotherhood which they teach.
It has been a shameful thing that in the past any inter-Theosophical misunderstandings and disagreements should have arisen and in some instances have taken the form of aggressively unfriendly action. We must stop all that. It matters little to me what you of other Societies hold in the way of belief or of teaching or doctrine. To me at least that is a matter of relative indifference. What I yearn for, what my Teacher has told me to work for, is the dissemination of our main doctrines, of the fundamental ideas, on which the Theosophical Movement rests; and first among these fundamental teachings is that of Universal Brotherhood — not an artificial brotherhood of mere sentimentalists, but a fervent recognition in our common intercourse as Theosophists and as men who represent this noble, this lofty spiritual movement, before the world, that we can feel and practise among ourselves the brotherhood which we so loudly preach to the public.
Are we whited sepulchers, filled with the dead bones of a sublime past, and now existing only as degenerate and crumbling remnants of that past — mere whited sepulchers enclosing cherished memories of a noble history to which we have forgotten to be faithful? Oh, it must not be! It must not be!
Unfortunately, my time is too short this morning to elaborate the ideas with which my mind is filled. I hope, however, to speak again briefly to you this afternoon; but I desire to say a few things to you now before I sit down, and first by way of a welcome. I am very, very happy to see you all. As the originator of this movement of Fraternization, may I in addition, Mr. Chairman, welcome those present personally: not only our own dear Brothers, our own F. T. S., but also the Brothers of Fellow-Theosophical Societies, for their generosity of heart and mind in coming here today. You will easily see what this gathering signifies. Last but not least, we make an honest and significant gesture before the world. That gesture will be taken due note of, we may be assured, and hereafter nobody can truthfully say that Theosophists preach noble and lofty themes which they themselves do not practise in even a minor degree.
I do hope and pray that today we all will leave our individual and perhaps differing personal opinions outside of the door of this Lodgeroom, and that all the speakers, as I shall myself do, will keep to the purpose for which this gathering was mainly called: a common tribute of gratitude to our beloved H. P. B. She came to a world which was spiritually dying, sinking into a mire of materialism, which would have brought about the absolute death of the noblest spiritual and intellectual aspirations of the human soul; and singlehanded she fought a battle against the most subtil forces of darkness. By means of her remarkable ability and her splendidly unusual personality she made an impression on the wall of materialism which was then enclosing and stifling man's noblest ideals, and finally crashed through it, broke through it, and ended by gathering around her men and women possessing spiritual and intellectual yearnings and aspirations, each one of them pledged in his or in her heart to carry on the sublime Tradition which she brought to them.
We all accept that Tradition, and in this declaration of our common and fundamental unity of purpose, let us pause and hold fast. Let us render tribute to her great Mind and to her great Heart; and could anyone suggest, could anyone find, a nobler tribute to her than the beginning of a work of Theosophical unification such as this gathering itself is? For the first time — with the exception of previous Fraternization-meetings which have been taking place for the last eighteen months and which are growing in frequency constantly — since H. P. B. passed on, or at least from a very few years after her passing, have Theosophists of different and in some cases differing Societies come together in a General Conclave or General Assembly in mutual trust, in friendship, in a fervent spirit of brotherhood. As you must know, this is exactly what our Masters and Teachers most desire.
I foresee in the future a reunification of the various Theosophical Societies into one universal Theosophical Brotherhood, more or less precisely as it was in H. P. B.'s own time. Let us not pause now in trying to solve the details of the problem as to how this may come about. Sufficient be it for the day that we have taken the first steps in that direction, that we have shown our good-will each to the others and all others to each, that we have met here as brothers and as equals — that we have established a precedent of momentous historical importance. Indeed, this is a great event! To me it is a long step forwards, and I am very happy that this has come about.
It has been suggested by a number of prominent Theosophical thinkers, some of them Independents I think they call themselves I am not very well acquainted with the various Societies, because they do not much interest me, for it is Theosophy that interests me — it has been suggested, I repeat, by a number of Theosophists, Independents or belonging to one or another Society, that our work of inter-Theosophical Fraternization might be most effectually followed by means of a more or less formal Concordat, or by a drawing up of a body of Theosophical doctrines or principles of belief and of action; and, do you know, I for my part honestly could not accept this as the best thing to do, and I will tell you frankly why. In the first place, it is not in accordance with our broad and universal Theosophical Tradition: we must keep Theosophy undogmatic, free from even the suggestion of any doctrinal asseverations in the form of a Credo or a list of doctrinal teachings to which all must subscribe. We must keep our Theosophy, I mean our Theosophical foundations, as broad as it and they were in our H. P. B.'s days, when anyone could join the Theosophical Society, no matter to what religion he belonged, or whether he were a non-religionist, and the only prerequisite to membership was an acceptance of the principle of universal brotherhood. That single prerequisite still exists with us in our T. S., and I believe that it also exists as the single prerequisite for membership in other Societies. I simply state the fact that such is the only prerequisite for affiliation that exists in our T. S.; but, just as it was in H. P. B.'s day, among the members of the Theosophical Society which I have the high honor of leading, there are a great many who accept Theosophy itself as the conviction of their minds and hearts and as best answering the aspirations and yearnings of their souls and of their intellects.
Suppose, for instance, that some applicant for membership, were a Buddhist, or a Brahmanist, or it may be an Agnostic, or a Roman Catholic, or something else, and were presented with a list of doctrinal tenets to be subscribed by him before he could join our Theosophical Brotherhood. Would such a situation be in strict accordance with the noble Tradition that H. P. B. left to us? Certainly not; and consequently on this ground of objection alone, outside of others, am I forced to reject any such proposition of a more or less formal Concordat as a means of uniting different and differing Theosophical Societies or individuals professing Theosophy.
I might, and perhaps would, accept every individual item of such a Concordat or list of Articles of Belief as being quite accurately Theosophical in accordance with our Tradition. But I would object most strenuously to having to lay such a formulated list of Articles of Belief before any applicant and asking him to subscribe them before he could be admitted to fellowship with us. He would be obliged to say: "Yes, I accept this list, may I then be permitted to join your Society?" The entire proposition savors too much, smacks too greatly, of the same lamentable errors into which the various Christian sects fell in the early centuries of their history, when the spirit of the Avatara Jesus had faded away, and had given place to the subtilties and requirements of a Credo fabricated by honest but mistaken men following brain-mind objectives.
Let us not limit and circumscribe our platform by any such brain-mind fabrications. Every such tenet or doctrine I might and probably would accept wholeheartedly as an individual declaration of a Theosophical teaching; but I should do my work a fearful injustice, I should fail grossly in my duty, were I to lend a hand in limiting the sphere of the Theosophical Tradition to a prepared list of Theosophical teachings. I could not, I cannot, do it. Do you mean to say, any one of you, that when the great Teachers sent their Messenger H. P. B. forth, they said: "Here is a list of Theosophical tenets, doctrines, which you should put before men and gain their acceptance of, and those who accept these, try to bring together into a Brotherhood?" No! What our Chiefs want is a Universal Brotherhood. That is all. That, therefore, is what we Theosophists must hold to, hold to strongly and loyally at whatever cost, because such is our Master's wish.
The influence of H. P. B. lives in the hearts and minds of all of us. Her great work will always be remembered. In each of us there burns the holy flame of devotion to the ideal: not necessarily to her, although I personally love her, but to the divine Truth which she brought to us. That devotion is more sacred, more beautiful to follow, more illuminating, and working with stronger power on the human soul, than any devotion to persons. I respect and admire all Theosophists of whatever creed or belief, if they are genuine in character and sincere in loyalty. To our own T. S., for instance, anyone may belong who accepts the sole prerequisite of membership, which is the principle of Universal Brotherhood, and it has always been so with us.
I state these facts at some length, my Brothers, because there has been some misunderstanding about us, due to certain very necessary measures of exoteric and esoteric training which my great Predecessor Katherine Tingley found it necessary to put into effect. I do not blame anyone for this misunderstanding. It is in fidelity of heart and thought to that Tradition coming directly from the great Lodge, that I call to your hearts and minds to help us in keeping the Theosophical platform free, universal, and uncircumscribed, as it was in H. P. B.'s time.
As an instance of one aspect of this misunderstanding, let me illustrate by making a personal remark, which I will ask you kindly to forgive. It has been said of me by those who do not know the facts, that I aspire to be a 'dictator,' and that I control, at least to some extent, the thoughts and labors of our membership. That is wholly wrong, indeed it is not so. Not one single instance can ever be brought forward to show that I have ever said to any one of the dear Comrades who know me and who believe in me: Do thou this, or Do thou that. Our members do not follow me unless they so desire; but they all do follow me because they know me, because they love me; and part of my work is that I desire to have them know others as they know each other. I want them to know our Brothers of other Societies. I desire them to have the same feeling of kindliness towards other Theosophists that they have voluntarily given to me; and with equal yearning do I desire other Theosophists to know us; and therefore I think that our general gathering in commemoration of our beloved H. P. B., wherein we all meet as equals and as brothers, is one of the best things that could have happened in Theosophical life and history. It is, indeed, an historic event; and do you know, I think that any merely social intercourse in this Conference after the other speakers here have all had their opportunity of expressing themselves, would spoil this present atmosphere of inner peace and mystical quiet. Don't you think that it would be a beautiful thing to go from our meetings in utter silence and in quiet of mind — in the beautiful spirit of devotion that we all feel now exists here? I so feel; and I suggest that we reassemble this afternoon in the same quiet, without any preliminary social conversation. I leave it with you, my Comrades.
I do not quite know, my Brothers, just how far I should go in saying certain things that I have in mind and in heart to say to you this morning, but I think that I will 'follow my feeling,' as the saying goes, and in accordance with my feeling at the present instant, and before sitting down this morning, I want to speak briefly of a great and wondrous truth. You all know it, doubtless, but I bring it again to your attention this morning. It is this: Children of the Universe, sons of the Boundless, we are fundamentally one in essence; springing from the same ultra-divine Source, we have passed, each one of us, through many and devious pathways to our present sphere of life, and to our present stage of evolutionary development; and it is our living and sojourning in the material spheres which have brought about the evolution from within the material parts of our own inner constitution of the enshrouding veils of the lower selfhood which enwrap us straitly, and which to some extent blind us therefore to the great luminous Reality at the core or in the divine essence of each of us. We must rend these veils of the lower selfhood so that the divine sun within may shine down into our minds and illumine them, and so that our hearts may expand with the universal love which even now is working within us, did we only recognise it. We must, in short, make our consciousness, as we evolve further along the Path, progressively more inclusive, so that in time it may become relatively coextensive with the Universe, which is our Home: and when I say Universe, you will understand me, as Theosophists, not to mean solely the physical spheres, but the vast reaches of the Boundless, extending from the super-divine even to our own material world and to the spheres of being below this latter.
This is our Native Home. Brothers all, following the same pathway, marching towards the same destiny, and all subject to the same universal energies, cannot we reach into this inner essence at the core of each of us, and feel after realizing it, or realize after feeling it, our essential oneness? This is Universal Brotherhood. What a sublime teaching of hope and of comfort and of inspiration this is: that the same essence of the cosmic divinity works through and in all of us, and is, indeed, the very fundamental of each of us. Why should we not become fit vehicles, appropriate bodies, for expressing those divine, spiritual, and intellectual powers and energies lying latent within each one of us? When we do so successfully, then indeed we become Masters of Life; but even in doing it in less degree, we enter upon the noble Path of Chelaship; and all evolution is but unfolding the inner deity, the god within — call it the Brahma of the inmost of us, the phrase matters not, of the hid splendor, even as the acorn brings forth the majestic oak from within its own heart. As the oak evolves out of the inner life, so does man on a much higher plane, through the ages bring out the inner divinity, and shows it ever more and more as he develops in faculty and power of expression; and following the path of chelaship is but a deliberately quickened evolution of the same latent and unexpressed seeds of greatness.
Let us, then, Brothers, recollect these and the many other great and lofty teachings which unquestionably we all accept. Let us try to live in the spirit of them, and let us feel that we here, when we separate tonight, shall take to the different corners of the earth to which we may journey home, the recollection that on this, the one-hundredth anniversary year of H. P. B.'s birth, we Theosophists, members of the Movement which she founded, have come together in spiritual unity, in a lively sense of genuine brotherhood, and have proclaimed to ourselves and to the world that hereafter we shall co-operate as best we may on the lines on which we can all agree to bring about the purposes for which the Theosophical Movement was founded.
Each one of you is an inner god. This inner god expresses itself through its outward vehicles, the sheaths of consciousness. If we can only reach inwards to this divinity within and become at one with it, no more shall our brains be filled with hatreds or our hearts with dislike. This is my plea this morning for brotherhood, for peace, for unity!
— Address at the H. P. B. Centennial Conference, London, England, June 24, 1931, at the Headquarters of the English Section, 62 Baker St., London. This conference was the centenary commemoration of the birth of H. P. Blavatsky, founder of the Theosophical Society, and was an endeavor to make the year a memorable one for the Theosophical world by inviting representatives of all the different Theosophical Societies to come together in friendly conference. A. Trevor Barker, editor and compiler of The Mahatma Letters, and President of the English Section, T. S., (Point Loma), was the Conference convener. The following officials from the various Theosophical Societies attended though many others had accepted the invitation but were unable to be present:
Dr. and Mrs. Arundale T. S. (Adyar)
Mrs. Margaret Jackson T. S. (Adyar) Gen. Sec. England
Mr. H. S. L. Polak T. S. (Adyar) Treas. England
Mr. E. L. Gardner T. S. (Adyar)
Mr. Peter Freeman T. S. (Adyar) Gen. Sec. Wales
Mr. J. P. Allan T. S. (Adyar) Gen. Sec. Scotland
Mrs. E. Robinson T. S. (Adyar) Gen. Sec. Ireland
Dr. Anna Kamensky T. S. (Adyar) Gen. Sec. Russia
Mme. E. de Rathonyi T. S. (Adyar) Gen. Sec. Hungary
Miss Karsai T. S. (Adyar) Austria
Mrs. Sola de Sellares T. S. (Adyar) Spain
Mr. Cochius T. S. (Adyar) Holland
Mr. J. Kruisheer T. S. (Adyar) Holland
Mr. Shuurman T. S. (Adyar) Holland
Miss Serge Brisy T. S. (Adyar) Belgium
Dr. Thorin T. S. (Adyar) Denmark
Mr. R. Smyslov T. S. (Adyar) Rumania
Mrs. Engel T. S. (Adyar) Germany
Miss Baumann T. S. (Adyar) Switzerland
Mrs. Kem T. S. (Adyar) Switzerland
Miss Selever T. S. (Adyar) Hungary
Mme. Koenig T. S. (Adyar) Russia
Mr. T. Kennedy T. S. (Adyar) Ireland
Miss Hembold T. S. (Adyar) Sweden
Mr. J. W. Hamilton-Jones T. S. (Adyar) Pres. Phoenix Lodge, London
Dr. D. de Nagy T. S. (Adyar) England
Mr. L. Pepe T. S. (Adyar) England
Mrs. Ivens T. S. (Adyar) England
Mrs. D. Lindquist T. S. (Adyar) England
Mr. D. N. Dunlop and Mrs. D. N. Dunlop Anthroposophical Soc. Gen. Sec.
Miss M. C. Debenham Soc. Divine Wisdom, Pres., England
Miss M. M. Sharples Soc. for Promoting the Study of Religions Hon. Sec., England
Mr. R. A. V. Morris Independent; England
Miss Maud Hoffman Independent; England
Mr. H. J. Strutton Independent; Ed. Occult Review, England
Dr. G. de Purucker T. S. (Point Loma) Leader
Dr. J. H. Fussell T. S. (Point Loma) Secretary General
Miss Elsie Savage T. S. (Point Loma)
Mrs. Hector Geiger T. S. (Point Loma) International lecturer
Mrs. Trevor Barker T. S. (Point Loma) English Section
Miss E. Medd-Hall T. S. (Point Loma)
Miss E. G. Wilkinson T. S. (Point Loma)
Prof. H. P. Shastri T. S. (Point Loma)
Mr. Percy Leonard T. S. (Point Loma)
Mr. Peter Stoddard T. S. (Point Loma)
Miss E. Atkinson T. S. (Point Loma)
Dr. Kenneth Morris Pres. T. S. (Point Loma) Welsh Section
Dr. Arie Goud Pres. T. S. (Point Loma) Dutch Section
Mr. J. H. Venema. T. S. (Point Loma) Vice-Pres. Dutch Section
Dr. Osvald Siren T. S. (Point Loma) Swedish Section (Member Leader's Cabinet)
Mr. and Mrs. H. Norman T. S. (Point Loma) Ireland