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of Esoteric Wisdom. Its form may appear indistinct, and the conceptions put forth may be under the necesssity of being expanded or modified, when the whole system in its completeness is given out. Until then, it would be extremely improper to form any hasty ideas as regards the highest aims and objects of the said system, or its insufficiency to serve as "a perfect system of thought and rule of life." To realise such an expectation, we have to wait till it is presented to us in its most perfect form, not assuredly from the fragmentary doctrines put together in Mr. Sinnett's work; and it appears equally unreasonable to criticize the doctrines now before the world from the isolated stand-point of Esoteric Christianity. If any of the members of the London Lodge are of opinion that there are higher and purer doctrines in the East, they are at full liberty to investigate them. But the fullest freedom given to them in their option can never justify the many uncalled for remarks, scattered over the two "Letters" against the "inspirers" of Mr. Sinnett's "Esoteric Buddhism." To hint at length, as Mr. Maitland has done, "that nothing would be more likely than that...we (the members of the L. L.) should...be pledging ourselves to an obscure and outlying sect...with but a fragment of the truth,...so perverted, as to represent no longer truth but error" is surely, in the absence of final proof, neither Theosophical, Buddhistic, nor even Christian, but simply very uncharitable, and as unjust to our Society at large.
As to the proposal made to split the London Branch into two sections, to be called the Tibetan and the Catholic, in our humble opinion, it is hardly calculated to promote the cause of Theosophy in the West. There may be, as the revered Mahatmas have suggested, two distinct groups in the London Lodge Theosophical Society; but these groups must be on a footing of perfect equality. To adopt Mrs. Kingsford and Mr. Maitland's views in their entirety—excepting so far as they coincide with the views of the Master—would be fatal to the Society's Catholic policy, and as such, the Parent Society would not give to its sanction. According to the
