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Copyright – 2025: Arnaldo Sisson Filho – All rights reserved. No part of this book may be reproduced, or stored in a retrieval system, or transmitted in any form or by any means, electronic, mechanical, photocopying, recording, or otherwise, without express written permission of the publisher.
First (Portuguese) Edition: Teosofia e Fraternidade Universal: A Glória e a Miséria da Sociedade Teosófica. Porto Alegre, published by the author, 1995. 168 pp.
Second (Portuquese/English) Edition, revised: Theosophy and Universal Brotherhood: Decisive Elements to the Glory or to the Failure of the Theosophical Society. Brasília, published on our sites, 2010.
Present (Portuquese/English) Edition, revised: Theosophy, the Law of Universal Brotherhood and the World Problems. Brasília, Wheel and Cross Collection/Amazon, 2025.
Informação: A seguir, temos o texto completo da obra em português. Nesse site a obra está distribuída em em 18 postagens, de acordo com seus capítulos.
BIBLIOGRAPHIC RECORD:
SISSON FILHO, Arnaldo.
Theosophy, the Law of Universal Brotherhood and the World Problems / Brasília, DF – Brasil – 2025.
1. Theosophy. 2. Law of Universal Brotherhood. 3. Theosophical Society. 4. Comparative Religions. 5. Spiritual Realization. 6. World Problems. 7. Democracy of the Future.
1. Title
INITIAL QUOTATIONS
– “It would be madness and inconsistency to suppose that things which have never yet been performed can be performed without employing some hitherto untried means.” (F. Bacon, Novum Organum, in The Physical and Metaphysical Works of Lord Bacon, p. 384)
– “We never regard a friendly warning as a ‘threat,’ nor do we feel irritated when it is offered to us.” (M., The Mahatma Letters to A.P. Sinnett, n. 29, p. 222)
– “On the other hand, we claim to know more of the secret cause of events than you men of the world do. I say then that it is the vilification and abuse of the founders, the general misconception of the aims and objects of the Society that paralyses its progress – nothing else. There’s no want of definitiveness in these objects were they but properly explained.” (M., The Mahatma Letters to A.P. Sinnett, n. 38, p. 251; emphasis added)
– “The success of the founders has not equaled the hopes of their original backers, phenomenal as it has been in certain directions.” (M., The Mahatma Letters to A.P. Sinnett, n. 44, p. 263; emphasis added)
– “Brotherhood, then, in its full meaning, is a law in nature. Stress has more than once been laid on this in our meetings, but not too much stress has thereon been laid. For it is the very object, the desire, of our work that brotherhood shall become practical in society, and it will never become practical until men understand that it is a law, and not only an aspiration. It is a common experience that when men have discovered a law of nature, they no longer fight against it. They at once accommodate themselves to the new knowledge. They at once adapt themselves to the newly understood conditions, and in that very way we have preached brotherhood. And yet brotherhood [as a law] is but so little known (…).” (A. Besant, The Spiritual Life (Vol. II), p. 160; emphasis added)
– “That great principle of Reincarnation must ever go hand in hand with the principle of Brotherhood if Brotherhood is to be applied, if it is to be made a working principle of ordinary life. For it is out of these differences of age that grows up all the possibilities of an ordered and happy society amongst ourselves.” (A. Besant, The Changing World, p. 79; emphasis added)
“Are these souls equal? These from their very birth itself are marked unequal. (…)
Now our ideal of Brotherhood applied to Government claims for the wise and not for the ignorant (…) how to find the best? The Ideal is that the best should rule; but how to find them, that is the problem. Every one of us who studies must try to solve this problem, and the suggestions I am here making may perhaps give some hints for the solving.
But you will not try to solve it, until you realise the hopelessness of the present line of ruling – or not ruling – and accept the Ideal that the best should govern. When that is agreed on, then we shall bring our brains together to devise a means to find and choose the best (…). And this must be done for the sake of the people, for the people who “perish for lack of knowledge,” and who can never, in their ignorance, save themselves.” (A. Besant, The Ideals of Theosophy, pp. 30-31; emphasis added)
LIST OF ABREVIATIONS
CW: H.P. Blavatsky Collected Writings
HPB: Helena Petrovna Blavatsky
K.H.: Mahatma Kuthumi (Koot Hoomi)
LMW: Letters from the Masters of the Wisdom
M.: Mahatma Morya
ML: The Mahatma Letters to A.P. Sinnett
TS: The Theosophical Society
CONTENTS
SUMMARY OF QUOTATIONS: BY AUTHOR AND CHAPTER
PREFACE
I – INTRODUCTION
Central Thesis of the Book
General Plan of the Book
Experimental Character of the Proposed Thesis
II – THE FOUNDATION OF THE TS AND THE INFLUENCE OF THE MAHATMAS
Helena Petrovna Blavatsky
The Influence of the Mahatmas
III – THEOSOPHY AND THE NAME OF THE THEOSOPHICAL SOCIETY
The Choice of the Name of the Theosophical Society
Theosophy Is Altruism
Mere Intellectual Knowledge Is Not Theosophy
The Problem of Theosophy When Defined as a Doctrine
Theosophy Is Wisdom, It Is Illumination
“Theosophical Society” Means “Altruistic Society”
IV – THE MOTTO OF THE THEOSOPHICAL SOCIETY
The Motto of the TS: an Example of a Poor Translation
“There Is No Dharma (Doctrine) Higher than Truth”
The Motto: A Signpost Pointing to the Attainment of Theosophy
V – THEOSOPHY AND THE LAW OF UNIVERSAL BROTHERHOOD: GENERAL MISCONCEPTION:
The Altruistic Nature of the TS and its Three Objects
The Law of Universal Brotherhood: Fundamental Idea and Object
Practical Implications of the Law of Universal Brotherhood for the World
The General Misconception of the Objects of the TS
The Adepts (Theosophy) and the Importance of the Law of Universal Brotherhood
The Essential Unity of All Humanity
Basic Principles of Perennial Philosophy
The Law of Universal Brotherhood in the Light of Perennial Philosophy
The Law Universal Brotherhood and the Welfare of Humanity
The Underlying Unity and the Law of Universal Brotherhood
The Diversity of the Manifested Capacities
The Inner Constitution of Man
The Evolution of Man’s Higher Self
The Causal Body: The Only True Register of Evolution
Diversity Applied to Social Organization
The Importance of the Law of Reincarnation
Unity in the Great Religions
Diversity in the Great Religions
The Present Level of Evolution of Humanity
False Premises Lead to False Conclusions
The Present Evolutionary Stage of Humanity
Only a Small Minority Is Egoically Mature
The Decisive Role and Responsibility of the Elites
More Quotations on the Evolutionary Level of Humanity
The Evolution of the Higher Self Is a Very Slow Process
The Need for a Great Intellectual Reform
Denial of the Law of Universal Brotherhood Is at the Root of World Problems
Denial of the Law of Universal Brotherhood and the Need for Reforms
Universal Laws in Opposition to a Personal God
Universal Brotherhood as a Law and the Dominant Ideas
Universal Brotherhood Is a Law, Not an Aspiration
The Law of Universal Brotherhood Is Misunderstood Even in the TS
The Lack of a General Plan Consistent with the Law of Universal Brotherhood
The Currents of Religious Thought Have Lost Ground
The Gods of Our Age: Might, Greed and Luck
Dominant Currents Today: Liberalism and Marxism
Premises and Central Institutions of Liberalism
The Fundamental Premise: Every Man Is Man’s Wolf
The System of Checks and Balances (Mechanical Balance of Forces)
Current Liberal Democracy and Mass Suffrage
Egalitarianism in a Pattern of Ever Selfish Man
Belief in the End of Ideologies
Perennial Philosophy and Man’s View of Liberalism
The Law of Universal Brotherhood Does Not Imply Equality in Capacities
Without Diversity in Capacities There Can Be No Law of Universal Brotherhood
The Importance of a New Organizational Model in the TS
Premises and Central Institutions of Marxism
Premise: Consciousness Is the Result of Material Forces
Egalitarianism in the Marxist View of Man
Perennial Philosophy and the Premises of Marxism
A Model Without Freedom, Usually of One Party
Faults of the Present Political Models
Importance of the Models of Power Organization
Evaluation of Political Models Depends on the Law of Universal Brotherhood
Functions of a Political System
Requirements for an Efficient Selection Process
Failure of the Liberal Model: Poor Selection of Leaders
Failure of the Liberal Model: Inherent Weakness
Failure of the Marxist Model: Lack of Freedom
Failure of the Marxist Model: Unequal Opportunities
Present Political Models and the Creation of Destitution
The Vast World Problems
The Collision Course of Modernization
Impotence of Present-Day Models in the Face of Modernization
The Example of the Destruction of the Amazonian Rain Forest
Origins of Underdevelopment: Colonial Exploitation
The Importance of Industrialization
The Illusions of “Free” International Competition
The Significance of “Succeeding” Internationally
The Need for a Model for the Welfare of All
The First Object as an Example of Consistent Solution
A Model of Organization Coherent with Perennial Philosophy
The New Model in Comparison with the Prevailing Ones
The TS Should Be an Example of the “New Institutions”
What the Mahatmas Expected from the TS
“General Misconception of the Aims and Objects”
The Harmful Example of the Present Organization of the TS
The New Organizational Model of the TS in Brazil
The Example that the TS Was Meant to Give
Allan O. Hume and the Original Plan of the Mahatmas
The Importance of a New “General Plan and Outward Administration” of the TS
The Second Object of the Theosophical Society
The First Object Should Grant the Moral Right to Teach
The Second Object: Appropriate Way for the Spreading of the Message
The Comparative Method: from the Known to the Unknown
The Comparative Method: Need for a Cautious Diffusion
The Third Object of the Theosophical Society
The Third Object: True Regeneration of the Psyche
The Attainment of the Inner Truth: Decisive Object
The Attainment of the Inner Truth: Restricted Object
The True Regeneration of the Psyche is for the Few
Hypothesis for the Lack of Success in the Third Object
A Nucleus of the Universal Brotherhood: a Sine Qua Non Condition
With the Understanding of the Outer, then the Inner Movement Begins
XVIII – BIBLIOGRAPHY, SITES AND PAGES
About the Author
Books by the Author
SUMMARY OF QUOTATIONS: BY AUTHOR AND LOCATION
Adept 8.93: mission of Theosophy is the working out of clear ethical ideas and duties, and their modeling into forms of daily life.
Adept 9.116: mission of Theosophy is the working out of clear ethical ideas and duties, and their modeling into forms of daily life.
Adept 10.128: your social life is based on a purely mechanical balance of individual powers and interests; the present gods are Might, Greed and Luck.
Adept 16.181: mission of Theosophy is the working out of clear ethical ideas and duties, and their modeling into forms of daily life.
Adept 17.201: mission of the TS is a laborious task, but it must lead you to progress; success in this task shortens the distance between the student and the Master.
Bacon 1.3: it would be madness and inconsistency to suppose that things which have never yet been performed can be performed without employing some hitherto untried means.
Besant 5.54: for the Masters the really important thing for the TS is this: to live and to teach Brotherhood.
Besant 7.60: out of these differences of age grow all the possibilities of an ordered and happy society.
Besant 8.98: Brotherhood in the State means duty and responsibility in harmony with age and capacity; out of these differences of age grow all the possibilities of an ordered and happy society.
Besant 10.119: Brotherhood is a law in nature; it will never become practical until men understand that it is a law, not an aspiration.
Besant 10.120: Brotherhood is a law, but very little known.
Besant 11.135: Brotherhood by no means implies what is called Equality; a social system based on equality is against natural law.
Besant 11.136: the souls are not equal; an equality of opportunities may be possible, but not of capacities; we should study the problem of how to place the best man in the seat of power.
Besant 12.139: Liberty can never descend upon a nation through the shouting of crowds, nor through the arguments of unbridled passion, nor through the hatred of class against class.
Besant 13.140: how to find the best man, that is the problem; to solve it we must realize the hopelessness of the present way of ruling – or not ruling.
Besant 13.142: we should apply the principles of reincarnation and karma to the social problems, then Brotherhood will solve many of the world problems.
Besant 13.147: it is thought that builds nations; that which the thinker conceives is worked out in social organization.
Besant 13.149: all are competent in their own local sphere, but not when it comes to issues of national and international importance.
Besant 13.150: who are our rulers now? On the one side King Purse, and King Mob on the other. Neither of those is a ruler who is likely to make this nation great.
Besant 14.159: the problem of the moment is how to find the best man, and then to place him in the seat of power; without this no happiness is possible for the State.
Besant 14.160: you will not solve the problems of the State until you realize the hopelessness of the present line of ruling – or not ruling – and accept the Ideal that the best should govern.
Besant 16.178: Brotherhood under the law of reincarnation and karma will solve many of the world problems in our time.
Besant 17.202: in those who are growing in the spiritual life; in those who cannot be happy while others are miserable; in those whose meals are rendered bitter by the starvation of the poor – in those will you find the builders of the new civilization.
Bobbio 11.134: for classic Liberalism, with equality of rights there would be no barriers to the general happiness.
Buddhism 7.76-77-78-79: quotations on Diversity.
Burnier 9.107: the great intellectual reform, which HPB foresaw, has still to take place.
Burnier 9.118: she quotes HPB on the need of a great intellectual reform; this reform has still to take place.
Burnier 10.125: the faith in religious tenets and commandments was eroded by the advent of modern education and the advancement of scientific knowledge.
Burnier 10.126: religious commandments, moral laws – all these faded into insignificance; the new “morality” is based on disbelief in a conscious or intelligent purpose behind the evolutionary process.
Burnier 14.155: the main world threats of today are ecological disaster and underdevelopment.
Codd 13.141: politics are the engine by which social reforms are finally brought about; guiding universal principles are also sadly lacking in politics, and the effects of that lack are here more disastrously apparent.
Collins 4.29: the principle which gives life can be perceived by the man who desires perception.
Collins 4.36: there are three truths, which are absolute; the soul of man has a future whose growth and splendor have no limit.
Confucianism 7.82-83: quotations on Diversity.
Christianity 7.65-66-67-68: quotations on Unity.
Christianity 7.80-81: quotations on Diversity.
Damodar 3.21: a general impression appears to prevail that the Society is a religious sect.
Damodar 17.198: the TS gives the impression that it is a religious sect; Occultism, one of its several Branches, should be a very discreet study, it is for the few.
Duverger 13.151: they developed a structure resting upon very small groups: this admirable system has contributed more to the success of Communism than the Marxist doctrine.
Duverger 13.152: the Communist Party developed a remarkable organizational efficiency; we can regret the application of the tool, but we have to admire its technical perfection.
Guerreiro Ramos 14.156: the present problems are the results of modernization; they call for a theoretical reform of great magnitude.
Hinduism 7.69-70: quotations on Unity.
Hinduism 7.84: quotation on Diversity.
Hobbes 11.132: human differences are insignificant.
Hobbes 11.133: Nature has made men so equal that no one can surpass another in cunning.
Hodson 6.55: Unity is the source of all men; it is the supreme verity.
Hodson 6.58: Unity is the supreme verity; all are One.
Hodson 7.61: a long quotation describing the reality of the causal bodies (the Higher Selves) of humanity.
HPB 2.4: orders received from India to establish the TS.
HPB 2.6: I could produce the same phenomena at will.
HPB 2.7: an attempt in consequence of orders received.
HPB 2.8: orders received from India to establish the TS.
HPB 3.9: Theosophy is ALTRUISM, brotherly love, etc.
HPB 3.11: without truth and justice there can be no Wisdom.
HPB 3.12: Wisdom and Truth are synonymous terms.
HPB 3.13: Theosophia is the Wisdom full of “good fruits”.
HPB 3.14: Occultism or Theosophy is the Great Renunciation of SELF.
HPB 3.16: for the spiritual evolution, purely intellectual growth is often more an impediment than help.
HPB 3.24: good deeds will be theosophy, whereas theories without any practical realization are at best philosophy.
HPB 3.25: Theosophia is the Wisdom possessed by the gods.
HPB 3.26: Theosophia carries the mind from the world of form into that of formless spirit.
HPB 4.30: dharma also means doctrine, creed, etc.
HPB 4.31: in the motto, dharma means religion or law.
HPB 4.33: “ancient” refers to man’s Higher Ego, and the length of days refers to the number of its reincarnations.
HPB 4.34: Theosophy is divine nature, the fixed eternal sun of truth.
HPB 4.35: these are the golden stairs up the steps of which the learner may climb to the Temple of Divine Wisdom.
HPB 5.37: our fundamental object is a Brotherhood of Theists and Atheists.
HPB 5.38: our general aim is Brotherhood, others are less prominent aims.
HPB 5.51: the TS is first of all a Universal Brotherhood.
HPB 5.52: this principle of Universal Brotherhood is little understood by the masses of mankind, it is the essence of both Buddhism and Christianity.
HPB 5.53: the TS is a body for the propagation of the idea of brotherhood on practical instead of theoretical lines.
HPB 7.64: when the law of reincarnation is rejected a big opprobrium is thrown upon their God.
HPB 7.90: the TS was organized on this one principle of Brotherhood.
HPB 8.99: humanity is a baby hardly out of its swaddling clothes.
HPB 8.100: the third Object is pursued only by a portion of our fellows; only a small minority has the ability to take up such studies.
HPB 8.101: in the vast majority the battle between altruism and selfishness rages fiercely.
HPB 8.102: few are the men who feel disposed to put altruism into practice.
HPB 8.103: there will never be a time when anything more than a small minority would devote themselves to the mighty task of self-conquest and spiritual evolution.
HPB 8.104: times change; human nature remains the same.
HPB 8.105: the spiritual development of humanity is the work of ages.
HPB 9.106: now is the time for a great intellectual reform.
HPB 9.110: our fundamental object is Universal Brotherhood.
HPB 15.168: the TS is a body for the propagation of the idea of brotherhood on practical lines.
HPB 15.169: all our members have been bred and born in some creed or religion, all are more or less of their generation both physically and mentally, and consequently their judgment is but too likely to be warped and unconsciously biased by some or all of these influences.
HPB 16.176: it is only by comparative study that man can hope to arrive at the truth.
HPB 16.182: Karma and Reincarnation will alone prevent this drift towards materialism.
HPB 16.183: if Reincarnation and Karma (Hope and Responsibility) find a home in the new generations, then will dawn the day of joy for all that now suffer.
HPB 16.190: the Neoplatonic School of Alexandria is the paradigm proposed to the TS.
HPB 16.191: the aim of the second Object is to reconcile all religions and nations according to the eternal verities; the principle of analogy is important.
HPB 16.192: it is only by comparing the various great religions and philosophers with an unbiased mind that men can hope to arrive at the truth; it is important to note their various points of agreement.
HPB 17.195: every such attempt as the TS has hitherto ended in failure; the vitality of living truth alone can avoid a new failure.
HPB 17.197: the TS has one general, and several less prominent aims; the earnest pursuit of occult science is limited to a very small faction of the Society.
I Ching 11.138: among mankind there are differences of elevation; if inner worth is the criterion of external rank, then people acquiesce and order reigns in society.
IBOPE 13.146: data from a survey on how the population sees the behavior of politicians.
Islam 7.71: quotation on Unity.
Islam 7.85: quotation on Diversity.
Jinarajadasa 5.39: certainly the most important Letter ever received.
Jinarajadasa 7.59: the Brotherhood of humanity is like the relation of brotherhood within a family; brothers are not all of the same age, though they are of the same parents.
Jinarajadasa 7.62: long quotation describing the Brotherhood of Humanity and the differences inherent in it.
Jinarajadasa 17.204: no attention has been paid by these who are supposed to be aspiring to the highest spirituality to the conditions of poverty; aspiration for spiritual realization today should be turned to understanding what are the eternal principles of.justice.
Judaism 7.72-73: quotations on Unity.
Judaism 7.86-87: quotations on Diversity.
K.H. 3.15: intellect imbibes wrong far more easily than good.
K.H. 3.20: an institution which arrests the attention of the highest minds.
K.H. 5.43: the esoteric truths constitute a body of the highest practical spiritual importance for men; they have to be constructive of new institutions
K.H. 5.46: to spread among the foremost educated classes “Branches” of the T.S. as the harbingers of a Universal Brotherhood.
K.H. 5.47: the leading idea of the TS is Universal Brotherhood.
K.H. 5.48: the general plan and outward administration are related to Universal Brotherhood; it is a sine qua non condition for esoteric studies.
K.H. 5.49: Universal Brotherhood is the only secure foundation for universal morality.
K.H. 6.56: Universal Brotherhood is the only secure foundation for universal morality.
K.H. 6.57: the occult truths were given for their practical bearing on the interests of mankind; they have to be constructive of new institutions.
K.H. 8.97: human nature in general (prejudices, etc.) is the same now as it was a million years ago.
K.H. 9.108: humanity in the mass has a paramount claim upon us.
K.H. 9.111: the leading idea of the TS is Universal Brotherhood.
K.H. 9.114: ideas rule the world; it will be impossible to resist their influence.
K.H. 10.121: the lack of inspiration towards those regarded as inferior is due to the lack of a moral universal principle recognized as a LAW; this is the secret of the spiritual failure of this age; this is important to understand the TS as a Universal Brotherhood.
K.H. 10.122: the general plan and outward administration are related to Universal Brotherhood; it is a sine qua non condition for the esoteric studies; the TS as a Universal Brotherhood.
K.H. 10.123: the Chiefs want an institution known throughout the world, which would arrest the attention of the highest minds.
K.H. 10.124: the esoteric truths should be constructive of new institutions of a genuine, practical Brotherhood of Humanity.
K.H. 15.161: the esoteric truths are of the highest practical importance for the human problems; they should be constructive of new institutions.
K.H. 15.170: the general plan and outward administration of the TS are related to the Universal Brotherhood; it is a sine qua non condition for the esoteric studies.
K.H. 15.173: A.O. Hume, if he only holds on to his resolutions, has the work of a Founder of a new social era.
K.H. 15.174: A.O. Hume is unable to understand our ideas upon the Society as a Universal Brotherhood, and hence – turns away his face from it.
K.H. 15.175: A.O. Hume, our ex-friend, now entirely in the hands of the Brothers of the Shadow.
K.H. 16.177: The Chiefs want a Brotherhood of Humanity, an institution which would make itself known throughout the world, and arrest the attention of the highest minds.
K.H. 16.187: the spread of truth must be suited to the various stages of development of the individuals and of the country they inhabit and belong to.
K.H. 16.188: the esoteric doctrines are like a too powerful tonic which can kill as well as cure; and so have to be cautiously given out.
K.H. 16.189: discretion is important; the world’s prejudices have to be conquered step by step, not in a rush.
K.H. 17.199: Sinnett was too much carried away with his enthusiasm for occultism and mixed it up very imprudently with Universal Brotherhood.
Keynes 10.127: we must pretend that fair is foul, for foul is useful and fair is not; avarice, usury and precaution must be our gods a little longer.
Krishnamurti 17.193: with the understanding of the outer, the inner movement begins, then only the inner movement has validity and significance.
Krishnamurti 17.205: with the understanding of the outer, the inner movement begins; out of this movement there is a generosity and compassion which is not the outcome of reaso
Leadbeater 8.91: the immense majority of the souls are but dreamily semiconscious and are not yet sufficiently definite to understand the laws of the evolution in which they are engaged.
Leadbeater 8.94: a long quotation on the causal bodies (or Higher Selves), where he defines the relative proportions of those more and those less evolved souls.
Leadbeater 8.95: some selected passages on the evolution of the Higher Selves (parts of the quotation 8.94).
Leadbeater 11.129: democracy is an experiment which was tried thousands of years ago, and then abandoned in universal disgust as irrational and unworkable.
M. 0.1: we never regard a friendly warning as a “threat”.
M. 0.2: it is the general misconception of the aims and objects of the Society that paralyses its progress – nothing else.
M. 3.17: Theosophy is not a painted house, it is an impregnable fort.
M. 5.44: the success of the founders has not equaled the hopes of their original backers (the Mahatmas), phenomenal as it has been in certain directions.
M. 5.45: it is the general misconception of the aims and objects of the Society that paralyses its progress; Theosophy may be an impregnable fort.
M. 15.171: A.O. Hume alone is capable of making the Society an efficient agent for good.
M. 15.172: A.O. Hume may benefit immensely some millions of his fellow men.
M. 17.203: they preach too much the Mahatmas and too little Brotherhood; it is he alone who is capable of grasping the importance of a regenerating practical Brotherhood who is entitled to the possession of our secrets.
Macpherson 8.92: a political system must be coherent with the present ostensible human capacities, otherwise it does not deserve much defense.
Maha-Choan 3.22: the esoteric doctrines should be inculcated gradually with direct inferences deduced from and corroborated by modern exact science.
Maha-Choan 3.27: Theosophy is a synonym of Liberation and enlightenment.
Maha-Choan 5.40: the present political systems have proved a failure; there should be preoccupation with the poor.
Maha-Choan 5.41: a wiser intermingling of the Alpha and the Omega of society was determined upon; there is the need of the soothing influence of a brotherhood.
Maha-Choan 5.42: the TS should not drop its noble title, that of Brotherhood of Humanity.
Maha-Choan 8.96: the decisive importance of the intellectual classes.
Maha-Choan 9.109: to be true, religion and philosophy must offer the solution of every problem, like the question of liberty and despotism; we should offer consistent solutions.
Maha-Choan 9.112: the decisive importance of the intellectual classes.
Maha-Choan 9.115: the bad condition of the world is conclusive evidence that none of its religions and philosophies have ever possessed the truth.
Maha-Choan 9.117: the present political systems have now proved a failure.
Maha-Choan 15.165: in view of the ever increasing triumph of liberty, a more benevolent intermingling of the Alpha and the Omega of society was determined upon.
Maha-Choan 15.166: the present political systems have proved to be a failure; theosophists should be concerned about the conditions of the lower classes.
Maha-Choan 15.167: the TS should be a Brotherhood of Humanity.
Maha-Choan 16.186: it is necessary to inculcate the esoteric doctrines gradually, with inferences from modern exact science.
Marcuse 14.153: that hunger and misery do not end is due only to the socio-political disorder of the Planet.
Miller 3.18: theosophy is the living wisdom; but there is a terrible crippling of the mind.
Miller 17.200: if the regeneration had occurred on a wider scale, none of the public would be able to accuse us of being “dead.”
Mosca 11.130: the absolute government (Leviathan) of Hobbes was the remedy to the natural state of homo homini lupus.
Mosca 11.131: John Locke starts from the homo homini lupus of Hobbes and creates the theory of the three fundamental powers.
Olcott 2.5: I am indebted to HPB for making me know of the existence of the Masters.
Olcott 3.10: in the choice of the name for the Society Theosophy was conceived as a synonym of esoteric truth.
Sanat 3.19: when someone believes or presents Theosophy to others as if it were a series of fixed teachings he is likely to be doing a disservice to the esoteric teaching.
Schumacher 11.137: the notion of a hierarchical order, of “Levels of Being,” is an indispensable instrument for understanding; we have been blinded by the great ideas of the XIX century.
Schumacher 14.154: the adherence to a set of ideas that are not true to reality must inevitably lead to disaster.
Shintoism 7.74: quotation on Unity.
Shintoism 7.88: quotation on Diversity.
Sri Ram 4.32: “there is no Dharma” means “there is no doctrine.”
Sri Ram 5.50: “a Universal Fraternity’ was the main aim of the Mahatmas, from the beginning.
Sri Ram 7.63: it is not enough to realize our underlying brotherhood, it is important to understand the inequalities of outer development.
Sri Ram 13.143: the platonic axiom of matching function with capacity and qualifications is so unquestionably right that it cannot be ignored with impunity.
Sri Ram 13.144: politics, which involve the welfare of all, call for the best heads with a disinterested spirit.
Sri Ram 13.145: the problems of a country like India cannot be dealt with, as they should be, except by a wise understanding and distribution of political power.
Sri Ram 13.148: according to Annie Besant India should not adhere to the fetish of mass suffrage without any qualification whatsoever.
Sri Ram 14.157: politics, which involves the welfare of all, calls for the best heads with a disinterested spirit.
Sri Ram 14.158: the problems of a country like India cannot be dealt with, as they should be, except by a wise understanding and distribution of political power; how to discover those with the necessary capacities is the real question.
Sri Ram 15.162: mass suffrage without any qualification whatsoever is an error.
Sri Ram 15.163: long quotation with a description of a political system coherent with the principle or law of the Universal Brotherhood.
Sri Ram 15.164: India should evolve a new form of democracy.
Sri Ram 17.194: the Objects of the TS: Brotherhood and search for Truth.
Sri Ram 17.196: he quotes HPB; the TS has two general Objects, and one restricted Object; the third Object is restricted, only a very small minority have the time, taste or ability to take up such delicate and baffling studies.
Taimni 3.23: there are a large number of people for whom it makes a great deal of difference how we contact their minds.
Taimni 3.28: Love, Wisdom and Bliss are names of the different aspects of the same state of Consciousness.
Taimni 16.179: the TS general aim is to change the thoughts and attitudes of people in the world, so that humanity may be able to take the next step in evolution.
Taimni 16.180: to be useful in the solution of the problems the ideas should be clear, precise and classified.
Taimni 16.184: the sudden impact of a new set of ideas confuses the average man.
Taimni 16.185: for many people it makes a great deal of difference how we contact their mind; it is important to lead them from the known to the unknown.
Taoism 7.75: quotation on Unity.
Taoism 7.89: quotation on Diversity.
PREFACE BY THE AUTHOR
This work presents an analysis of the original purposes that inspired the founding of the Theosophical Society (TS) and the formulation of its three objectives.
This analysis seeks to interpret the literature of its early days, especially that of the so-called Masters or Mahatmas, who, according to the main founder of the TS, Mrs. Helena Petrovna Blavatsky (HPB), were its true inspirations. In addition to these sources and the vast work left by HPB, this analysis is carried out through explanations of the relationships between these three objectives of the TS and the causes of major global problems, as well as the emergence of consistent solutions to such problems.
For a better understanding of these relationships with global problems, the author recommends that this work be read and studied in conjunction with his work What Is Wrong with Politics? Bases for a True Democracy, which is also available on Amazon.
At the time the work was written, the author was president of the World Theosophical Youth Federation (WTYF). This led him to travel and give lectures in many countries, in the Americas, Europe and India, where he lived three times at the TS headquarters (Adyar, India), the last two with his wife and daughter. His wife was also the secretary of the WTYF. And they both participated in the Harmonia Group, in Porto Alegre (Brazil), which was a TS group and affiliated with the WTYF.
The WTYF as an organization was committed solely to the three objectives of the TS, with its international headquarters in Adyar, a district of the city of Madras (now called Chennai) in southern India. Thus, the sole aim of the WTYF was to try to captivate the attention of the thinking youth of the world regarding the importance of the TS objectives, as well as to try to bring the youth closer to their practical realization.
Since the main leaders of the WTYF, from 1978 until the date of the original publication of the work (1995), belonged to the Harmonia Group, and therefore there was a close connection between this Group and the WTYF, throughout the time the work was being written, the members of the Harmonia Group discussed its chapters and, thus, greatly assisted the author. Any existing errors, of course, are the sole responsibility of the author.
When the author and the then leaders of the WTYF felt that the time was approaching to hand over the command of the WTYF to other workers, they considered it an opportune moment to offer a special contribution, as a culmination of more than 16 years of work at the head of the WTYF. With this aim, and in view of the poor conditions of TS in general, they decided to publish this work, as a contribution to the difficult and extremely important work for which TS was created, and its three objectives were formulated.
In conclusion, we would like to express our great satisfaction in offering this work to the public. We feel that it could be important for the future of the Theosophical Society, as well as help in the understanding of the causes and consistent solutions for the great world problems, due to its unique content.
Just the collection of quotations, some of which are extremely important and have never been cited or commented on in any other work to our knowledge, organized in an index by author and location, and with a summary of its content, which makes it extraordinarily easy to use in other works, would more than justify its publication. And yet, there is much more inside it. But that, of course, is up to the reader to evaluate.
We fraternally express our hope that this work may be of real usefulness in achieving the original purposes that inspired the foundation of the Theosophical Society, as well as in understanding the causes and, consequently, in finding consistent solutions to the great world problems.
Brasília, 2025.
I – INTRODUCTION
Note: In brackets after many of the quotations there are links to free online copies of the quoted works.
1 – “It would be madness and inconsistency to suppose that things which have never yet been performed can be performed without employing some hitherto untried means.” (F. Bacon, Novum Organum, in The Physical and Metaphysical Works of Lord Bacon, p. 384) [https://wheelandcross.com/free-downloads/]
The author would appreciate receiving comments from the readers on any aspect of this work. The comments can be sent to: 
The purpose of this book is to present an interpretation of the main original ideas of the Theosophical Society (TS). These main ideas are the two concepts of “Theosophy” and of the “Law of Universal Brotherhood,” as well as an interpretation of the three Objects of the TS (which are derived from these two leading ideas) relating them to the great world problems, their causes and their consequent consistent solutions.
Central Thesis of the Book
The central thesis which is proposed in this book is very simple, although conceptually profound. This thesis is that according to the interpretation given to these central ideas of the TS, as well as to the three Objects from them derived, very different general policies or “general plans” will result for the work of the TS. These different “general plans” may either result in an immense benefit to the world situation (which would be the success of the TS), or in a paralysis of the progress of the TS, with few benefits, or even with some harmful results to the welfare of humanity (which would be the failure of the TS).
Besides this central thesis, we will also try to show that this is not a merely theoretical or speculative question, but something that is happening. In other words, that the progress of the TS has been truly largely paralyzed, due to “the general misconception of the aims and objects of the Society,” as was stated in a letter from Master M. (quoted in the front page of this book), regarding the situation of the TS in its early years. And also, that the great world problems are still lacking consistent solutions mainly due to the poor understanding of their causes.
General Plan of the Book
The text begins by reviewing some of the circumstances which have marked the foundation of this organization, with special emphasis on the influence of the spiritually illuminated Sages, who, according to the testimony of the founders, inspired the creation of the TS.
Among these circumstances an analysis is made of how the denomination “The Theosophical Society” was chosen, as well as of the meaning of the word “Theosophy” and its relation to the motto of the TS: “There is no Dharma higher than Truth”.
Following this, there is a study of the relations between “Theosophy” and the law of the “Universal Brotherhood of Humanity”, and between these two leading ideas and the Objects of the TS. Since this text may also be read by those who have little knowledge of the TS, it is worthwhile to mention that the Objects of the TS are the following:
I – To form a nucleus of the Universal Brotherhood of Humanity, without distinction of race, creed, sex, caste or color.
II – To encourage the study of Comparative Religion, Philosophy and Science.
III – To investigate unexplained laws of Nature and the powers latent in man.
That special emphasis is given to the first Object of the TS, is due to the fact that, as seen above, not only is this the Object most closely related to the central ideal of the work of the TS – that of the Law of the Universal Brotherhood of Humanity – but also, as we shall try to show, it is this Object whose misconception is most generalized.
Following that, the text presents an analysis of the major world problems and how they are related to the lack of an intellectual perspective where humanity is shown as a Universal Brotherhood. This analysis also tries to show the beneficial influence that the first Object could have upon the solution of these problems.
Finally, the text presents an analysis of the significance and the importance of the second and third Objects to the work of the TS.
Experimental Character of the Proposed Thesis
In this book, we shall try to show the differences between the interpretation we present and that which nowadays prevails in the TS, in terms of both their abstract conceptualization and their practical consequences.
As we have already said, we shall try to show how a proper interpretation of these leading ideas and of the Objects of the TS may result in either the success of immensely beneficent and regenerating drive toward the welfare of the world, or the failure of ineffective labor, which will tend to reproduce the causes of the major problems. We shall also try to show that the interpretation we present appears to be consistent with the original purposes of those Sages who inspired the foundation of the TS.
Considering the practical purposes of this book, it seems necessary to make it very clear, from the very beginning, that it is presented in an EXPERIMENTAL ATTITUDE, and that it should be judged only by its own internal merits, quite apart from any external authority, even that of the illustrious authors of the many passages quoted.
Since this book conveys a somewhat unusual view of “Theosophy”, the “Law of Universal Brotherhood”, and the Objects of the TS, it should be emphasized that it does not represent the opinion of most of the members of the TS at this moment, nor is it in any way an official view. It is only meant as a contribution to the understanding of an organization whose high aims are not easy to grasp for most people, not even for its members or leaders, as should become clear during the text.
Let us start examining some points in relation to the foundation of the TS, and the influence of the enlightened Adepts (Masters, or Mahatmas) who inspired its creation.