Theos-Talk Archives (July 2001 Message tt00229)

07/22/2001 4:48 AM


Dear Doss


I will send you something I e-mailed to Caldwell. Also in case
you have not seen them some more material relative to the present
inquiries. I will state to you that which I have always stated
and that is I write on my own responsibility.

First of all as I view the Theosophical" field, I do not think
at any time in a mode or question of superiority or inferiority,
ever. If you consider that everybody (and this includes the
greatest as well as the least intelligences), is, without
exception an IMMORTAL SPIRIT-SOUL, then there is no such thing.
At best one can say that some have advanced along the "Path" more
than others (for the moment) but, that in the end, all will
achieve the highest.

U.L.T. (please carefully read and seek out the implications
inherent in its DECLARATION) deals in facts and is always ready
to modify if any statements can be proved wrong. That is, as far
as I am aware, there is complete openness. NO ONE CAN SPEAK FOR
U.L.T.

Individuals, like myself, and solely on their own responsibility,
can make statements of their observations and speak of what they
have learned, and what they consider be ideals.

By Ideals, universal principles that are impartial, timeless, and
fair for all, call them spiritual (as opposed to sentimentality
and psychism -- which is emotional and irrational) if you will,
are meant.

One might say that SPIRITUAL IDEALS are always in agreement.
Psychic and personal views give rise to controversy and
disagreement. Truth for ever stands on its own feet, wile
opinions for ever give rise to controversy and argument. For
this reason in U.L.T. the views of any person are only
considered useful if they are universal and impersonal. Even
then, such views are always subject to CONFERENCING. That is,
the concepts are reviewed and discussed by several associates,
and if any one procedure or person is involved, they are invited
to be part of the conference and assist in understanding the
matter.

I am answering on the basis of PRINCIPLES and not on the basis of
"personalities" and "personal opinion." Opinions seem to give
harbor to selfish views or views of limited knowledge.
Additionally they may possibly represent "slants or biases" that
have crept in to rule the mind-set of one or several adherents to
one or another of the "children of the original THEOSOPHICAL
SOCIETY." U.L.T. does not look for an impossible unanimity. It
looks for the best way in which to implement a good idea. It
does not exist to maintain the ideas or ideals of a single (or a
small group) of persons. It exists to carry forward the PUREST
FORM OF THEOSOPHY that we all know: namely those TEACHINGS which
emanate from the MAHATMAS through H.P.Blavatsky and W. Q. Judge
both of which were accredited by the Mahatmas as their "agents."

Aways remember: no THEOSOPHICAL SOCIETY OWNS THEOSOPHY.

U.L.T. has an advantage in my esteem: It does not worry over
politics.

It exists to see:

1. That PURE and ORIGINAL THEOSOPHY is made available to
those of this and following generations.

2. A forum is provided for the discussion and promulgation
of this (un-opinionated) "pure THEOSOPHY."

All the various societies or organizations and their more or less
obvious (or concealed) traditions are of no worth discussing or
arguing about, providing the original objects are carried out
impartially and impersonally.

No one needs: "Leaders" or "Presidents." Every student, as a
volunteer student, interested in securing the TRUTH ( SAT ) can
stand on their own feet. If we are all ONE WITH THE ATMAN in our
innermost self, then the differences of name, station, creed,
nation, etc... vanish.

Theosophy states that any and every being (from sub-atomic
realms to the fartherest limits of the GALAXY) are at core
SPIRITUAL BEINGS. They are MONADS ( Atma-Buddhi -- or UNIVERSAL
SPIRIT and its vehicle MAHA-PRAKRITI or MULLA PRAKRITI --
primordial MATTER).

And, as human beings, we are MONADS which have achieved the level
of SELF-CONSCIOUSNESS. As I understand it, our great mission (as
MINDS) is to assist the rest of the MONADIC HOST in the Universe
to also attain the heights of spirituality.

This we find is expressed as the Theosophical concept (principle)
that is expressed in the concept that this advance in
intelligence and consciousness, is done with equity and fairness
(under KARMA) to all. Also, therefore, that all this is done by
Nature with a view to the same opportunity to progresses, being
offered simultaneously, to all beings. And this has been
instituted from the first "beginning," lost in the night of TIME,
but recorded imperishably in the Akasa.

Therefore, No one has any precedence or special "position." As
immortal and eternal REINCARNATING SPIRIT-SOULS we are all on a
"level field." Considered in terms of the 7-fold Principles of
Nature and of Man by Theosophy ( S D I 157, II 596 ), we all
have equal responsibilities, and duties. To understand and then
to proceed to do this, we need to ascertain as accurately as we
can, whether the teachings of Theosophy are true. We need to do
this individually. Please understand that in all this I speak
and write only for myself. Many thousands of words have been
evoked on this subject. It is good that there ought to be
independent thought. Do come back with more questions if you
want to.

The attachments are given herewith -- instead of sending them as
"attachments" in view of the scare over viruses, I am appending
them to this E-mail, even if it makes it very long.

Best wishes as always,

Dal


======================= COPIED =====================


Saturday, July 14, 2001


Dear F------

Since you ask about the work and activity processes of the U.L.T.
and what you might be able to do if you wished to use and work
with it, here is a short essay I had prepared on the subject.
And I hope it may satisfy you and set some of your doubts and
questions to rest.

Let me offer you (and other readers) a very brief summary of the
U.L.T. "position" in regard to your probing questions:

===================== QUOTE ===================


U. L. T.	PRINCIPLES -- WORKING -- CONTINUING

------------------------------

The UNITED LODGE OF THEOSOPHISTS was started in 1909 by a
group of students of Theosophy, of which, Mr. Robert Crosbie was
the best-known. [ For details see FRIENDLY PHILOSOPHER by R.
Crosbie p. 363 - 415.] This may appear long but the answers are
there.

The desire was to establish a vehicle for the spreading
of pure Theosophy as recorded in the original writings of two of
the founders of the modern Theosophical Movement: H. P.
Blavatsky, and W. Q. Judge.

It was also desired that the association so formed be
free of any organizational procedures or the "politics" of
office.

All students of Theosophy, whether they already belonged
to an organization called "Theosophical," or otherwise are
welcome.

To become an "associate," the only requirement is for the
prospective associate to read and understand the "DECLARATION OF
THE ULT."

When it is grasped, the person, in complete freedom, may
subscribe to it, thus signifying a desire to be enrolled as an
"associate."

It states that they will always retain their own
uninfluenced integrity in deciding their participation in any of
the ULT activities. Everyone is placed on the same footing of
work and help in the ULT. Each chooses his own duties. There is
only one level of status: volunteer. There is a single method of
work consideration and distribution: conferencing between these
volunteers so that any new work proposed will dovetail with
existing patterns of work.

The activities at any ULT consist, of two definite works:

1. Reprinting the "original writings" of H P Blavatsky and
Wm. Q. Judge, and of such other material as may be in sympathy
with those original teachings.

2. Providing a meeting place where those "original
teachings" may be promulgated and discussed.

Generally, the work at a U.L.T. will be found to consist
of study classes, public lectures, discussion and question and
answer meetings. The publishing consists of books, pamphlets and
magazines. The contents of the "original teachings" are books
and magazines which are used to provide as accurate a
reproduction as possible of the original form in which modern
Theosophical teachings were originally made available.

The attempt is made to put all students and inquirers
into direct relation with HPB and the Founders behind the scenes:
the Masters. This is the objective in providing the original
books and magazines.

In brief: all are welcome. No fees or dues are asked
for. No duties are assigned. All are volunteers and students.

Mr. Judge wrote in an article entitled: THE THEOSOPHICAL
MOVEMENT in his magazine THE PATH for August 1891 ( WQJ
ARTICLES, Vol. II, p. 125 )

"But the real unity and prevalence, and the real
internationalism, do not consist in having a single organization.
They are found in the similarity of aim, of aspiration, of
purpose of teaching, of ethics."

These italicized words used in the ULT Declaration
provide an unassailable and impersonal "basis for union."

The fourth clause in the Declaration offers ideas
similarly phrased by HPB in THE KEY TO THEOSOPHY, where
on page 230 she wrote:

"INQUIRER: What do you consider as due to humanity
at large ?

THEOSOPHIST: Full recognition of equal rights and
privileges for all, and without distinction of race, color,
social position, or birth."


The fifth clause speaks of the responsibilities that an
associate may assume. These were stated in an article HPB
published in LUCIFER, Sept. 1888. This includes the phrase "by
study and otherwise to help and teach others."

The closing affirmation of the ULT Declaration will be
found in an answer that Mr. Judge gave to "Adelphi"--in THE PATH,
February 1888, p. 344, (reprinted in WQJ ARTICLES, Vol. II, p.
462):

"We must bear in mind that the true Theosophist belongs
to no cult or sect, yet belongs to each and all..."


In 1912 magazine THEOSOPHY was first issued. It was
intended to use this monthly magazine to reprint all the articles
by HPB and WQJ that had gone out of print, for the benefit of
modern students.


ULT "STRUCTURE," POLICY and PROGRAM


ULT is as an "association" of volunteer students. It
exists to provide a forum, where those who would collaborate
independently, could do joint work for study, promulgation, and
the maintaining in print of the original teachings. It was
anticipated that this effort would be sustained and continued.
Its informal constitution was designed to preserve Theosophy for
the use of all sincere students.


In all cases, associates were to determine for
themselves, then jointly, by consultation and consensus, what
they would individually, or cooperatively contribute in
sustaining this effort. The independence and autonomy of the
individual was assured as an essential factor for this work to
succeed. The criteria for the evaluation of any proposal of work
was to be sought in the precedents established by HPB or WQJ, in
common sense, and in both individual work, and such voluntary
collaboration as might widen a useful proposal for Theosophical
work.


The collaboration and devotion thus evoked, has enabled
the ULT to continue growing with vigor, and in a sustained manner
for now, over 90 years. Its principle objective: the
maintaining in print of the original writings of HPB and WQJ has
gradually been re-adopted by other Theosophical organizations
that have printing facilities.

Other ULT centers (Study Groups and Lodges) have been
started, using the same basis, each being autonomous, but
fraternally affiliated with all the rest, and using as a common
basis the "Declaration of ULT."


THE RESPONSIBILITY OF THE ASSOCIATE


An associate of the U.L.T. endeavors to pursue the three
objects of the age-old Theosophical Movement to the extent that
he is able to understand them, and sees that he can freely choose
his area of cooperative work

The fundamental concept is that he will always function
as an independent immortal SELF, while adjusting his integrity
and freedom of choice to that of others around him. This is the
essence of cooperation, and collaboration.

Each one has the innate responsibility of free choice.
Brotherhood is considered the best description of an ideal
personal life-attitude towards all others. This concept is based
on the Unity of the Universe in which we live. The laws of
Nature operate everywhere, and are the same for all: fair, just
and impartial. Each is expected to do the best that he can, and
avoid conflicts of personality which may affect his brothers'
future and his own.

The Universe may be described as being infinitely
sensitive to the needs, rights and privileges of ALL its
components. Each of these many beings has its own level of
achievement (Intelligence and consciousness) indelibly imprinted
on its eternal nature. Taken and considered as a "host," these
are the Monads, the ETERNAL PILGRIMS, whose chosen
Goal is Sublime PERFECTION.

As an associate, each volunteer strives to guide in
patience, calm and harmony his thoughts, feelings, and deeds.

He seeks to embody the wisdom he has acquired
practically, in his
daily, self-examined life. He perceives that his onward progress
and growth is the appreciation of the worth that each of the many
scattered fragments of the One SELF manifest in themselves. And
this is to be done without in any way abridging their free will
or rights.

He gives his first attention to learning what Theosophy
is, through study, and in providing the same opportunity he has,
to as many as he may contact. This implies keeping available the
teachings of the great Messengers of Theosophy, and distributing
them by word of mouth or in printed form.

To deepen his understanding and to widen his knowledge of
Theosophy he makes a point of attending such meetings of the ULT
as are available, thus providing those classes with the benefit
of his preparation and study, his presence and thought for the
benefit of the whole group.

Since magazines and books are published he would endeavor
to see that their circulation is increased, that contributions in
articles and questions or answers are made, and that the text
books of Theosophy are kept in print. The objective is to keep
The ideals and concepts and teachings of pure and original
Theosophy available to an inquiring public now, and hereafter.

A public library or libraries may be kept supplied by him
with books of the original teachings of Theosophy. Many an
inquirer has come the ULT after finding a copy of THE SECRET
DOCTRINE, ISIS UNVEILED, THE KEY TO THEOSOPHY, or THE OCEAN OF
THEOSOPHY on the shelves of a public library.

The distribution of tracts and of Programs of Activity at
U.L.T. Lodges on subjects discussed and taught by Theosophy is
important. Valuable students have come to ULT on picking up a
program in a bus, or a waiting room. Several of these
"give-aways" are available to those who want to distribute them.

All commitments made by associates are made internally
to their HIGHER SELF (Atman). The "Associate Card" is specific
on this. This follows the law of the evolution of consciousness.
We rise or fall according to the efforts we put into our
progress; so too, in Theosophy. The duty of each volunteer is
to find a place where his abilities can best be used.
Cooperation is an intimate aspect of true brotherhood.

This is the root of moral strength, since it is not
dependent on an external code, creeds, appearance, or any belief
or person. It arises from each one's Mind-Soul determination.
Each associate, as a personality, faces his own "HIGHER SELF"
( the ATMAN within ).

Each student is set by Theosophy squarely upon his own
feet, but he is also assured of the friendly interest and
companionship of those who have determined to follow a similar
course of work and discovery--of themselves, and of Nature.

No compulsion of any kind is in any way or at any time
permitted or contemplated. Each one advances strictly according
to his own choices.

Unity, Study and Work are the watch-words of ULT.


WORK

The first duty all that confronts all students is study.
We have to acquire, or reawaken a memory of Theosophical ideas.
Much that we have learned in this life should be reviewed in the
light of Theosophical doctrines. We have to learn what Theosophy
is. Assistance in this is given in THE KEY TO THEOSOPHY by Mme.
Blavatsky and in THE OCEAN OF THEOSOPHY by Wm. Q. Judge.
Statements made in these books should be mastered.

The basic ideas are: first, the concept of Universal
Unity. A cause and reason exists for all manifestation. We can
see that we are dependent for our own present living (air, food,
water, public services, etc.) on the support and goodwill of many
other beings. Solidarity and brotherhood are facts. Every man
is a unit in Nature. The law of the Universe is called Karma.
It works equally and universally, and is sensitive to the actions
and needs of all beings. It brings exact effects back to those
who generated causes for them. Reincarnation of our Spirit and
Soul-Mind is the method of human progress and advancement using
successive bodies.

In this study use is made of the seven-fold division of
qualities and functions that is seen both in nature and man. The
study of the origins and development of the World and of mankind
are considered. Social situations and ethical and moral issues
are fully considered. The facts of Science are always
considered, but its theories and hypotheses are questioned for
fundamental validity.

Keeping books and publications available for use by
others follows.

Talking of Theosophical principles when asked or when in
sympathetic company is encouraged.

Participating at meetings and promulgating what one has
learned is needed.

Letting others who may be interested in Theosophical
principles and views is important, know where they can be found.
This is important.

Volunteering to assist at ULT Lodge functions and work.

Assisting financially for the maintenance of the work of
ULT is also needed. This is purely voluntary.

If one refers to the last articles that have been
published by ULT in Mr. Judge's COLLECTED ARTICLES, Vol. 2, one
will find many of these deal with methods of Theosophical work
employed by him and the student around him in spreading Theosophy
to others. We can use and adopt these in the present, or assist
in those which are already being implemented.

It should be clear that the example of our lives and
speech are the most potent aspects of practical Theosophy which
we can offer to others around us.

THE TRUE THEOSOPHIST BELONGS TO NO CULT OR SECT,
YET BELONGS TO EACH AND ALL.


Offered by DTB

================================================

2

Wednesday, July 11, 2001

Dear Eldon:

I think your answer and comments are valuable. Let me add some
observations and my opinions for you to consider:

In U.L.T. (I would observe, having been an associate for over
half a century) and, according to the Declaration of the UNITED
LODGE OF THEOSOPHISTS, it offers free and non-directed services
to THEOSOPHY (I mean the ORIGINAL TEACHINGS). There is no room
for any kind of politics, and those who work, select their own
tasks and provide their own energy, funds and devotion. The
U.L.T., in brief, advances PRINCIPLES for observation, and not
the passing opinions of PERSONS, however we may regard and honor
them.
For example, H.P.Blavatsky and Judge wrote many things. We all
study those to find out if they are true.

All associates of U.L.T. have only one "position" in the work --
that is, they are volunteers, and they are free to cooperate with
others when there is work to be done. Determination therefore is
either cooperative or individual. Over the many years U.L.T. has
existed on this tenuous principles of self-induced and
self-devised cooperative and interactive work that it has been
maintained, it has been found that "CONFERENCING" conserves
individual energy. It is recommended and adopted as the best way
in which to "manage" the work and purposes of the U.L.T.

These are:

1. To keep the "original Teachings" in print, and

2. To provide students, inquirers, anybody with a forum for
study and mutual consultation on the meaning of those "original
teachings."


I agree whole heartedly that the way to unite is on ideals. That
keeps us free of the power (and the possible restrictions) of
individual opinions, or any kind of
"guidance." It emphasizes a very practical "brotherhood." And
it always aspects the power of the individual to make decisions
for himself (or herself) that will influence and guide their
lives.

Historically, it can be observed that any kind of superficial
declaration of adherence usually ends in the chaos and the
confusion
of conflicting personal opinions, etc... As to History and
historical expressions, these cannot be reversed by us, only the
original actors and writers can do that. If necessary we may
defend the principles that a particular actor has enunciated, but
we cannot substitute our own for theirs.

If individually those who are interested and devoted to THEOSOPHY
set to work to learn it, apply it to themselves, and are totally
non-critical of others and their efforts, they may then devote as
much of their energies to living according to the principles

Theosophy advocates, study, testing, application and if found to
be valuable, the promulgating of its philosophy and doctrines. As
I see it, then, there is no room for comparisons,
or criticism, but the door is wide open for anyone to participate
and make use of
the facilities offered at any time, as they choose. And in
addition there is always an opportunity to cooperate and assist
work that is always in progress, or, to develop fresh ideas and
methods of promulgation.

All work together and assist one another as individual students
do under a single teacher -- which in this case is not a person,
but an Ideal and a PHILOSOPHY that embraces every aspect of LIFE.
It is held from the outset of the U.L.T. that
this Ideal is enshrined in the "original teachings."

Associations are useful for mutual study and for the publishing
of books, magazines, information, and providing a forum for free
discussion about the meanings to be found by individuals during
their study of THEOSOPHY. [Such study and discussion may be in
the original English language, or in such cases where English is
"foreign, and difficult," efforts have been made to translate the
"original Message" into that language always with the proviso
that the English original ought to be carefully consulted and
compared by the student for accuracy of expression.]

If we look on THEOSOPHY as an expression of the records kept in
Nature ( Akasa ) of the development, progress and history of our
world and universe, as well as a description of the many
underlying and invisible works of Nature that sustain Life in its
many forms, then the question of ( personal or organized)
"authority" vanishes -- along with any kind of "politics." We
all have the same teachings to refer to, to question, to seek to
understand and to verify. If we can verify that they, in fact,
do represent IDEALS, then our support is to that extent
multiplied.

The reason for the existence of the U.L.T. is that there are
individuals who desire to study THEOSOPHY, with or without
consultative facilities. U.L.T. accommodates both positions and
insists on no kind of restriction or pre-conditions.

All are unconditionally welcome to share, or benefit from its
work. The non-political stress laid on associates is
deliberate -- so that time which might be devoted to such
activity is, instead, devoted to actual study and the seeking of
the meanings that are implicit in the "original message." It is
said that the "exoteric" forever enshrines the "esoteric."
Causes, energies, and the powers of life, forever underlie all
external forms and limitations.

One thing seems quite obvious: the Masters of Wisdom have
"broken the silence of centuries" with good reason, and this
message we have from Them through H P B, of Their THEOSOPHY,
comes at a crucial time for all of us, and for the future of
humanity.

How we make choices based on our reaction to it will of course
develop our future "Karma." That of course is inevitable, but
the importance of this time is to be recognized and stressed.

Dallas


PS

Let me offer again the "Declaration" of the U.L.T. for scrutiny
and consideration. It is the only document whereon associates
volunteer to contribute what they determine to provide.

As you see it establishes no limits. And sets no norms or
criteria.

-----------------------------------------------------------------



UNITED LODGE OF THEOSOPHISTS

DECLARATION:

The policy of this Lodge is independent devotion to the cause of
Theosophy, without professing attachment to any Theosophical
organization.

It is loyal to the great Founders of the Theosophical Movement,
but does not concern itself with dissensions or differences of
individual opinion.

The work it has on hand and the end it keeps in view are too
absorbing and too lofty to leave it the time or inclination to
take part in side issues.

That work and that end is the dissemination of the Fundamental
Principles of the Philosophy of Theosophy, and the
exemplification in practice of those principles, through a truer
realization of the SELF; a profounder conviction of Universal
Brotherhood.

It holds that the unassailable basis for union among
Theosophists, wherever and however situated, is "similarity of
aim, purpose and teaching," and therefore has neither
Constitution, By-Laws nor Officers, the sole bond between its
Associates being that basis.

And it aims to disseminate this idea among Theosophists in the
furtherance of Unity.

It regards as Theosophists all who are engaged in the true
service of Humanity, without distinction of race, creed, sex,
condition or organization, and

It welcomes to its Association all those who are in accord with
its declared purposes and who desire to fit themselves, by study
and otherwise, to be the better able to help and teach others.


"The true Theosophist belongs to no cult or sect, yet belongs to
each and all."

-----------------------------------------------------------------

The following is the form signed by Associates of the United
Lodge of Theosophists
:

Being in sympathy with the purposes of this Lodge, as set forth
in its "Declaration," I hereby record my desire to be enrolled as
an Associate, it being understood that such association calls for
no obligation on my part, other than that which 1, myself,
determine.

______________________________________


[On the other side of this simple card is printed the DECLARATION
of U.L.T. .]


Copies of the DECLARATION, a list of its publications, and a
program of the regular monthly U.L.T. study classes and
activities are available from : --

THE UNITED LODGE OF THEOSOPHISTS,
245 W. 33rd St.,
Los Angeles, Ca., 90007, U.S.A.

Phone: 213-748-7244
Fax: 213-748-7244
Internet: http://www.U.L.T. .org


=========================


-----Original Message-----
>From: Eldon B Tucker
>Sent: Tuesday, July 10, 2001 1:35 PM
>To: theos-talk@yahoogroups.com
>Subject: Theos-World seeking an "passive unity"


Whenever a group of people gets together to do something,
there's an organizational structure. People get into a
habit where they participate a certain way. Some become
followers. Others take a leadership role. We can even see
this in a discussion class, watching how people behave
from week to week.

Some theosophical groups have an explicit structure.
The Adyar T.S. has a democratic model, where its leadership
is voted into office. Some people have voiced concern that
the election process isn't as open and flexible as it should
be. The Pasadena T.S. has an autocratic model, where the
head of the Society is in charge for life, appoints the
cabinet that runs the T.S., and delegates all power and
responsibility. Some have been concerned that this does not
allow enough for individual initiative and innovation in the
society. The United Lodge of Theosophists has an "there is no
structure model" policy, which means that the people taking the
initiative and making the decisions are underground, somewhat
self-appointing, and not apparent to the ordinary associate
until asking old timers how things work in that society.
Some may be concerned that this lends for a hidden control of
the organization where all participants don't have an equal say.
Yet another theosophical group in the Netherlands is organized
as a school, and only invites to membership someone having taken
a year or two of introduction courses.

Each organizational model has some strengths and some weaknesses.
Theosophists, regardless of which groups they participate in,
should feel a sense of brotherhood with each other. They should
feel free to work, play, and enjoy life alongside members of
all the other groups, as well as with non-joiners who also love
the philosophy.

The best model, I think, for bringing about more unity within the
Theosophical Movement might be called "passive unity." In this
approach, everyone is listed in directories alongside everyone
else. There is an awareness of the other groups and an openness
to participate in the activities of those groups. This is
different
than what I'd call an "active unity." With that approach,
everyone
would be required to take some positive step to "join" some
umbrella organization, listing service, website, etc., or to
"subscribe to" some "agreed upon" principles, which could be
endlessly argued over and debated. The passive unity approach is
best, I think, because everyone and every group is able to
continue
being what they are. We just try to become more open to each
other,
and respect the good that others are doing.

-- Eldon


=================================================

3


Friday, July 20, 2001


Dear Dan (Caldwell):

I recently published, to answer inquiries, my own observations as
an associate of the U.L.T. for over 60 years:

WHO OWNS U.L.T.

also a brief paper on

PUBLISHING IN THE ULT

These discuss

1. The constitution and work of the U.L.T.

CONSTITUTION and BASIS FOR ALL WORK -- It is based on the U.L.T.
DECLARATION, which makes clear the basis for its work. Every
associate is expected to abide by this, and it is regularly
discussed, so that its implications and applications are
understood, and clarified if necessary. In effect those are
common sense applications such as govern our living in any
community.

This DECLARATION is the sole basis ULT has. It is the only
document that establishes those ideals along the lines of which
things are conducted. However let me make it clear that anarchy
is not welcome, nor any undue display of individualism. This is
a cooperative work that places BROTHERHOOD as its norm. Law and
neighborliness in the spirit of an actual brotherhood is actively
practiced. Individualism and disruption by individuals or from
any source is not welcome at any time.

2. IS THERE A NEED FOR A FIDUCIARY BODY

The nature of a fiduciary body, which could be named a
"THEOSOPHY COMPANY" (as in Los Angeles), or something similar,
in
other centers where there is a ULT Lodge or Study Group is
installed. And this is necessary only to comply with the laws of
State and
Nation. requiring such an institution. Some Lodgers have none.
In any
case, the "fiduciary" is a SERVANT of the U.L.T. and not its
"master."

NOTE: every Lodge of the U.L.T. is independent and hence a
local fiduciary body exists to handle local legalities in regard
to money, etc. No Lodge interferes in the work and conduct of
any other Lodge. There is decentralization. But there is also
conferencing and discussion about problems that may arise
(between Lodges), so as to secure the benefit of experience. The
DECLARATION of the U.L.T. is the sole "bond," as declared, and
in
its wording, you will find that "similarity of aim, purpose and
teaching" is the unassailable basis on which the union of the
associates that constitute the U.L.T. rests.

No fiduciary has any kind of "control" over the local U.L.T. as
it is formed to serve the U.L.T. Objectives and Declaration. It
is staffed by old associates who have learned to appreciate the
wisdom embodied in the DECLARATION of the U.L.T. .

When this is information is assimilated, I believe that the
questions John asks will be found answered.


3. ASSOCIATES ARE ALL VOLUNTEERS

Essentially the ULT is a group of volunteers all of whom
cooperate with one another in all matters. Those who have
special skills employ them with the permission by consensus and
conferencing and with the agreement of others. No individual
scheme is adopted unless there is agreement that it serves to
advance the spirit of service embodied in the DECLARATION.


4. OBJECTIVES and WORK of the U.L.T.

These are two, as already stated many times, detailed and
defined:

1. to keep the message and teachings of "ORIGINAL"
THEOSOPHY as expressed by Mme. Blavatsky and her colleague and
co-worker Mr. Judge in print and available. Also are found
included expressions that support the U.L.T. DECLARATION,
practices and objectives.

2. to provide a forum for their discussion. All
meetings are focused on the study of the "original Teachings" in
an endeavor to discover if they are truly valid. The meetings
are "study classes," not debating venues.

3. If possible a reading room and Library are also made
available for free use during specific hours and days.

4. To advertise the availability of this Association and its
work of keeping original theosophy available for the use and
study of inquirers.

5. When possible a periodical, or bulletin, or magazine that
provides, among other things, discussion and demonstration of
Theosophical resources and uses is issued.

6. Reprints of "original Teachings of Theosophy" in
pamphlet, book or magazine form is provided when possible.

7. Correspondence and the answering of questions (such as
this) is provided, so that the nature and constitution of the
U.L.T. is made clear.


Obviously these criteria form the guidelines for U.L.T.
publishing.

Currently, the U.L.T. publishes two magazines: THEOSOPHY (Los
Angeles) and the THEOSOPHICAL MOVEMENT (Bombay). Usually each
Lodge or Study Group issues a periodical that gives details of
its activities. Take any issue of the magazines or bulletins, as
a sample, and the nature of the articles and information conveyed
therein will give an idea of what would be welcome.

As usual, no credit is ever given to the writers, nor are extreme
adverse views offered unless there is good reason for their
general consideration. This is usually determined by a
"Publishing Committee" of several associates who have assumed
that responsibility.


5. FINAL SAY-SO

Is a committee of volunteers which is not formally constituted,
as any associate may attend such a meeting, and, who meet
informally to consider any new project or revise older ones that
may need some changes.

It has to be realized that in an unstructured assembly of free
associates the rules and regulations are based on the IDEALS and
the VIRTUES that are implicit in every aspect of Nature. U.L.T.
is an attempt to imitate Nature's way of working in a world
situation where individual authority plays a large measure --
almost too large in cases where abuses are finally discovered.

By employing the conferencing method individual abuse if any
creeps in can be soon identified and obviated.

6. ANONYMITY

Most people (accustomed as they are to business and political
structures of management) have difficulty with the anonymity
associated with U.L.T. That is because, in U.L.T., the ideals
are employed as the structure into which associates as volunteers
fit themselves, and recognize that there is only a single level
of personal contribution: VOLUNTEER.

Anonymity is insisted on since the Message of THEOSOPHY is what
U.L.T. promulgates and no one's personal opinion is given any
prominence. The minimizing of any "personality" is the purpose
for this.

Add to this the requirement that BROTHERHOOD be actively
practiced, and you have a viable but seemingly amorphic body of
students who are doing two things:

1. they seek to become wiser and to understand more of
NATURE'S LAWS

2. they seek to abandon any personal stature or "authority."
They place the "Teachings of Theosophy" (and the universal,
common ethics that are implicit therein) as the IDEALS that are
to be understood, applied and emulated.


7. POLITICS ?

The U.L.T. eschews all politics, or "Power controls." It has no
"final authority" other than the TEACHINGS OF THEOSOPHY. All its
conferencing and committee work are informal and any associate is
welcome.

People find this strange. But as an analogy, consider for a
moment the condition of our world if, for instance CHRISTIANS,
regardless of sect, tried strenuously to practice the virtues and
regulations for communal life embodied in THE SERMON ON THE
MOUNT, and other saying attributed directly to Jesus.


8. CONFERENCING is the KEY to ULT WORK

Conferencing between associates forms the basis for cooperative
work. Any associate may attend and contribute to the work.


9. ATTEMPT TO PRACTICE IDEALISM

The Ideals of THEOSOPHY (ethics based on metaphysics) are used as
a basis for all work and activity.

U.L.T. -- It exists to meet the needs of those who want to
study THEOSOPHY.
All other matters are considered "side-issues."

For any one to grasp the implications that lie behind what I have
written and offered, a careful reading and study of the KEY TO
THEOSOPHY (HPB) and The VOICE OF THE SILENCE (HPB) is
recommended.

You might well look on these few ideas a "mysticism," but they
underlie all phenomena -- all exterior choices and THE consequent
acts we do. But where do acts originate? Thought is the plane of
all action. I think one might safely say:

The basis of the Changeless SELF places the whole Universe within
the reach of any mind; if this is true, then it offers a stable
basis for thought and action, and any and all "realization" dawns
within one's SELF. One may observe, for this to be real, that
the ONE SELF acts only through the "creatures." They all
possess a "ray" of that SELF and are continually immersed in IT.
Bringing these together is the attempt made in U.L.T. It also
places responsibility where it has always been: on the
individual associate, and, on his or her free volunteerism.

These questions about the nature of Theosophy and, as to whether
any esotericism or occultism resides in U.L.T. are, to my mind
futile, inasmuch as one needs to develop acuity in regard to
deeper and causal matters. A I see it, there is no mystery at
all in that, and every person has identical opportunities
available to them at any time. If one reads through The SECRET
DOCTRINE and ISIS UNVEILED one finds H.P.Blavatsky defining
esotericism and occultism rather frequently. If one has the
patience to string these together one may emerge with an idea of
what they actually represent.

Let me in the next couple of paragraphs sketch what I believe to
have found to be of significance. (It is useless, I think, to
dissect any one statement I will make from the rest, as if they
are taken as a whole, they collectively underscore the importance
of one of the Theosophical views -- at least, of mine. Others
may stress other aspects or having a different perception and
view, may give importance to other aspects or perceptions of the
ONE UNITY -- of which each of us is only a part.)

First, as a base, can we together look on THEOSOPHY as the
history
of our Earth and Universe, and a review of some of the basic
concepts that the immemorial body of Adepts in their collective
work named by H P B The Great Lodge ( S D I 272-3) have
determined to exist?

I am, for instance, and for my reasoning, no believer in
"diluted" Theosophy.

Further, it occurs to me: There is no "rivalry" in work for
Master's CAUSE. The U.L.T. is not trying to rival any other
organization.

The real Theosophist does not attack any form of belief, nor any
form of philosophy, he merely compares them with THEOSOPHY.

We can all do this for ourselves. But we have to know what
THEOSOPHY is. The statements made by H.P.Blavatsky and Masters
ought to be checked and rechecked by us to make sure they are
fair and true. One may have hundreds of books, and devote one's
life to collating references that illustrate any selected point
of view, but the original SELECTION determines the parameters of
the work attempted.

As to the "nearness" of Masters? Well, in my esteem, They must
be near to every true aspirant. I would say: "Think of the
Master as a living Man within you," (and within all others) --
That is the source of Brotherhood, and Brotherhood is the root of
all occultism and esotericism. It is not a construct nor is it
something one acquires. It is within. We all have it. We do
not all of us, seek it, nor do we all try to see it in its pure
and unveiled state -- as ISIS UNVEILED, one might say. The real
point at issue is: the Divine Nature in Man and Woman. In a
brief sentence one could say: "The Path of Brotherhood and the
Path of Occultism are One Path." Is this one theme not to be
fund repeated in The SECRET DOCTRINE ?

Next: I would say that we can trust a Universe that moves along
unerringly under the Law of Perfect Justice to all. None of us,
as we know ourselves to be in heart and mind, could exist unless
Nature were very tolerant. This tolerance is to me evidenced by
of our continued existence, and the complexity that underlies the
physical (to mention the obvious) body of each of us (not to
mention our Minds and "feelings") with our surroundings.

It is Nature (the Universe) that supports and feeds us and keeps
us alive so that those lessons one might (and can learn) in Life
are at least brought before our mental vision. In turn, it is
our cooperation that along with that given by others, supports
the progress of all things. It is no wonder that theosophists
hold that Consciousness is ubiquitous.

The presence of Consciousness, (a sense of self, and of Law and
Order and Purpose, which is not reserved to "human consciousness"
alone), and of the existence of any creature, denotes SPIRIT
CONSCIOUSNESS (as a universal, and an impartial, a sensitive,
responsive and energizing whole) and a reason for the existence
of any and all creatures, near and far, visible and invisible.
Materialism wit its hypotheses of blind chance, luck and
happenstances, just does not fit the fact of the complex
orderliness on the universe whether of galaxies, stars, and
planets, or of molecules, atoms and sub-atomic particles

The norms of our education in this present civilization, when
generally considered, and, regardless of country, emphasize the
extraordinary power for "individual survival" that is attributed
physically, to the "strong" and the "large," forgetting that
these attributes are constantly challenged, nay, controlled, by
our mental capacities and our feelings. They tend to minimize
the importance of virtues, like compassion and the sense of
protective assistance and justice, that all true humans extend
almost automatically to others in times of crisis, as well as in
every-day living.


Let me recapitulate in brief the main items to be considered and
if found valuable, applied:

1. Immortality of the Soul. Every being enshrines a Ray of the
divine, while using a form of "clay" in which to live in present
circumstances.

2. Many lives on this Earth-school ( This is Reincarnation of
the Individual Immortal SPIRIT/MIND (or Higher Ego -- which lives
in the "heart" of all beings). It is the immortal seat of our
Conscience and the Wisdom we possess abut Life and living. it is
the REAL MAN.

3. The exact application in all departments of Life of LAW -- of
KARMA -- "as ye sow, so shall ye reap." To prayer, petition,
penance can ever deflect the exact return to us of the good or
the bad that we choose to do. "The hands that smite us are our
own."

4. Universal Evolution, as a process that allows for the
progression and rise of all beings up to the human stage of
"self-consciousness," and, from that level, on towards the
distant goal of SUPREME PERFECTION which can only be vaguely
described as UNIVERSAL SELF- CONSCIOUSNESS (The Universe grows
I ). Who knows the true size of any "soul?"


10. PRACTICAL IDEALISM -- NOT SOLELY RESERVED TO THE ULT

The U.L.T. as I see it, is an attempt to make these few ideas
into comprehensible and practical ideals. Everyone is welcome to
join in the testing and the trying. One does not have to become
an associate of the U.L.T. to do this, it exists merely as a
"facilitator," where any one will find considered the outlines of
the common research and living we are all already engaged in.
Its methods are those of the ordinary business world insofar as
actual work is done: publishing, advertising, accounting,
maintenance, seminar and explanatory work, etc... ISIS UNVEILED
(H.P.B.) was written to draw attention to the prevalence and
analogetic nature of phenomena, living and thinking as was to be
found in the great philosophies and religions of past and
present.

The SECRET DOCTRINE (H P B ) is not a "Bible." Like a text-book
constructed to induce thinking and observation, it tries to
cover, in significant outline, the hidden and the secret (but
present and necessary) complexities of actual Living and the Laws
that underlie and unite this common, universal process. If one
considers this as an exposition of Nature's living work, it is
not compulsive (nor is it threatening) in any way. The U.L.T.,
patterning itself after this existing fashion, and after making
sure that any one who considers its benefits understands them,
lets each individual make their own decisions, and insists on
respecting the free will of every individual to choose -- to
either confirm and devote themselves to the study and application
of Theosophy (whether in, or without the U.L.T.) or leave it
alone.

The U.L.T. asks no personal questions of any one. It does not
seek a large number of "members."
It makes no special promises, it offers no panaceas, but exists
to assist in answering profound causal, procedural, moral
questions that every individual has.

The KEY TO THEOSOPHY (HPB) was written to answer most questions,
and The VOICE OF THE SILENCE (HPB) gives (as I think) the best
information one could want to receive on the subject of
esotericism and occultism. It serves to define the relation of
information and data to their use, as selected freely by any
individual for himself.

All the details and thoughts that I am offering here, is the
result of my own observation, and in no way may it be construed
as anything but my own opinion concerning the observations I have
made while choosing to be associated with the ULT.

I believe this is enough. Hopefully it will provide answers to
these many queries.



==================================

-----Original Message-----
>From: D.Caldwell/M.Graye
>Sent: Wednesday, July 18, 2001 7:34 AM
>To:
>Subject: Good Questions by John for Dallas to Answer about how ULT actually operates 

I guess a lot of people read the email messages on Theos-talk.
Since John De Santis posted his question below, I have received
about
a dozen emails from inquirers (?), etc. asking if I knew how the
U.L.T. worked.

Therefore I thought it best to repost John's questions [BELOW]
because they are good questions and interested seekers and
inquirers apparently want to know how the ULT functions in
comparison with other
Theosophical groups.

Hoping someone will communicate something on Theos-Talk.

Daniel


==================================================

3 A

Monday, July 16, 2001


Dear John:

Here are my bio-notes on Mr. R. Crosbie. I wrote them some years
ago and then sent them to various friends to serve as the best
record I could make from documents at the L A Lodge.

Dallas

PS

I am also sending a copy of this to Dr. G. Tillett in Australia
as he recently quoted from parts of it. I would rather that he
see the whole.



==================== COPY ======================


R O B E R T C R O S B I E

The Friendly Philosopher


1849 -- 1919
__________________


BIOGRAPHICAL NOTES



Mr. Crosbie is to be known through his writings:--

THE FRIENDLY PHILOSOPHER -- 415 pp.
(Letters &
Lectures)
ANSWERS TO QUESTIONS on the OCEAN OF THEOSOPHY
NOTES ON THE BHAGAVAD GITA, (Chapters: 8 to 18)
Editor of THEOSOPHY MAGAZINE:- 1912 - 1919
Editor: THE THEOSOPHICAL MOVEMENT: 1875-1925
(History)
Editor: BECAUSE -- FOR CHILDREN WHO ASK WHY.


===================================================

Bio Notes


January 10th 1849


Born:- Montreal, Canada

Both parents were Scottish, they met and married in
Canada.

His father was connected for many years with the Hudson
Bay Co. as a supervisor, traveling from Post to Post for a good
part of the year.

His mother was a companion to Lady Simpson, wife of the
Governor of the Hudson Bay Company. A "highlander," she had, but
rarely used, her capacity for "second-sight." She lived a life
of self-sacrifice, compassion, and service to others.


1865

R C was raised a Presbyterian, and was invited to join
the communion at 16; R C said he considered himself still
"unfit." The subsequent discussions caused him to doubt the
honesty of that church's practices.

He determined to find "the Truth, which must be
knowledge," and which was to be found in due course by seeking
it.

Then he adopted an attitude of constant questioning as to
life's object, pain, sickness, death, mercy, justice, fate. He
found that the religions around him offered no satisfactory
answers when he questioned them deeply..


1869


R C, and an older partner started a leather and shoe
manufacturing business in Montreal. Soon after that he married
the daughter of his partner.

His partner's wife died, and this brought on an interest
in spiritualism. Crosbie, investigating that, found nothing
attractive in its facts or philosophy. R C observed some fraud.
In some cases, hypnotism seems to have been involved. He then
studied hypnotism, mesmerism, clairvoyance and telepathy with
some personal success, but always had a sense of restraint, an
instinctive sense of its inherent dangers.

The "psychic powers latent in man" were found to exist
and seen by him, but their rationale was still to be understood.
He sensed there was danger in those, and also sensed that he was
receiving "some guidance" which he later said, helped him avoid
"unconscious black magic practices." Crosbie always had a strong
regard for the rights of others, and, aware of this, always
exercised a strong moral control over himself.

"...from his earliest years deeply interested in
religious, philosophical and occult subjects..." THY. Vol 7
p. 320

A favorable opportunity to sell their business in
Montreal arose. The partners, after the sale, went to Boston,
and there started another shoe and leather manufacturing
business. It became well known and was highly respected.


1886-8


One day, R C's partner brought him news of the proposed
establishment of a branch of the Theosophical Society in Boston.
As the word: Theo-Sophia suggested much to him, Crosbie went to
the first meeting. He recognized at once that this was what he
was searching for, and he joined the T S immediately. (Admitted:
June 5th, 1888)

Soon after, Mr. W. Q. Judge came to Boston to speak at
the Branch of the T S, and Crosbie was introduced to him together
with other new members. After the meeting, leaving for his
hotel, Judge called back to Crosbie: "Good night Crosbie, I've
got you on my list !" Mr. Crosbie recorded: "a veil was
lifted...a tie was formed which has never since been broken."

Mr. Judge came frequently to Boston and stayed at the
Crosbie house. When Crosbie visited New York he would stay with
him. [ See: THY. Vol. 24, 337; THY 64, 229 ]


1888


Of this first meeting with Mr. Judge, Crosbie wrote :

"A FRIEND OF OLD TIME AND OF THE FUTURE"

The first Theosophical treatise I read was his Epitome of
Theosophy; my first meeting with him changed the whole current
of my life. I trusted him then as I trust him now and all those
whom he trusted...trust is the bond that binds, that makes the
strength of the Movement, for it is of the heart. And this trust
he called forth was not allowed to remain a blind trust, for as
time went on, as the energy, steadfastness and devotion of the
student became more marked, the "real W.Q.J." was more and more
revealed, until that power radiated through him became in each an
ever present help in the work. As such, it remains to-day, a
living power in each heart that trusted him, a focus for the Rays
of the coming "great messenger." LETTERS THAT HAVE HELPED ME.
P. 291

"Having been engaged in active T.S. work in Boston for over
seven years, it has been my Karma to be brought in touch with him
under many different circumstances, the various crises, local and
general, through which the Society has safely passed... The
future will reveal much in regard to him that is now hidden, will
show the real scope of his life- work... The lines have been laid
down for us by H.P.B., W.Q.J., and Masters, and we can take
again our watchword, that which he gave us at the passing of
H.P.B., 'Work, watch and wait.' We will not have long to wait."
R. Crosbie THY 7-292


Crosbie, in retrospect observed that in those early
years, students had few materials for the actual study of
Theosophy.

There were only HPB's ISIS UNVEILED, articles in the
issues of THE THEOSOPHIST and THE PATH, ESOTERIC BUDDHISM, and
the OCCULT WORLD written by Mr. Sinnett.

Later, apart from articles in Theosophist, Lucifer, and
Path, HPB wrote THE KEY TO THEOSOPHY, THE SECRET DOCTRINE and THE
VOICE OF THE SILENCE.

Judge in publishing the magazine The Path (1886-1896),
provided students with a great many practical hints on Theosophy.
These not only covered his observations, but illustrated aspects
of doctrine and metaphysics which students were interested in.


October 1888


When the E.S. was formed, Mr. Crosbie became one of its
earliest members. He was first Secretary and later President of
the E S Group in Boston under a charter issued to him by HPB
through Mr. Judge, her agent in America. THY 24 337,
THY 23 100


"(He)...identified himself with the Dzyan section of the
Theosophical Movement and the T S., and was for many years the
devoted and close Companion of William Q. Judge, and an occult
pupil of H.P. Blavatsky...He...loved these two great Beings,
trusted Them and those whom They trusted..." THY
7 320; THY 7 290


Mr. Judge, in his lifetime, used to refer students in the
New England States to Mr. Crosbie, saying:- "Ask Crosbie, he
thinks and acts as I do." THY 24 337


1889


Crosbie was elected Secretary of the Boston Branch T S,
nominated by C.F.Willard. Mr. Griggs was its President.


June 1891


After HPB's death Mr. Judge put Crosbie in charge of the
EST Groups in the 7 New England States. This was done under a
charter issued by HPB to Robert Crosbie through him as her agent
in America.


December 1891


Crosbie was present in New York at a meeting with Mrs. A.
Besant, Mr. Judge, and other Theosophists at Astor House. During
that meeting, Mrs. Besant narrated the events that took place
following the death of HPB at the General Council Meeting of the
I. G. of the E. S. in London on May 27th 1891.

This meeting followed H P B's death. Mr. Judge was
present as "HPB's representative, with full power." Mrs. A.
Besant was present as "secretary and recorder of the teachings."

In the meeting at New York, Annie Besant stated that at
that time, a "note" on which the Master had written:-- "Judge's
plan is right," fell out of the packet of letters she had tied,
and which had been in her sole possession, until she had brought
it, herself, to that meeting. This related to Mr. Judge's
suggestion of having two Co-"Outer-Heads" for the E S to carry on
its guidance, A. Besant to be responsible primarily for the
"Eastern section" [Britain, Europe and Asia], and Judge for the
"Western section" [Americas, Australia], and both to stay in all
cases in mutual consultative positions as "Co-Outer Heads."

She was to supervise E S Groups in England and Europe in
the East, Mr. Judge to supervise America and groups in the West,
and both were to work in close consultation, cooperation and
harmony with each-other.

Mr. Crosbie made a written record of this meeting, along
with others who were also present. Later, during the furor of
the "Judge Case," Mrs. Besant repudiated this statement.
THEOS. MOVEMENT, 1875-1925, p. 646, 296-7, 649-50.

It may also be noted that Mrs. Besant had separately
written on this object to Jasper Neimand (Mrs. Julia Keightley)
and therein she had then made the statement that the note from
the Master had "fallen out of the bundle she had earlier tied
together, and locked in her desk. [ See Judge bio-notes ]


1892


Crosbie's first marriage did not go at all well. One of
their daughters was sickly from birth and needed constant
nursing, for this special help several servants to assist Mrs.
Crosbie were hired successively.

When R C became interested in Theosophy around 1888, the
situation at the home with Mrs. Crosbie worsened and a legal
separation was agreed on around 1892. A suit for permanent
divorce followed, and this became final some years later. At
this time, Mr. Crosbie sold his business and turned the proceeds
as well as their house over to his wife.

Later, a fire in that home occurred and this may have
killed his first wife and their children after the divorce.

He then started a new leather business on his own.


1892


Mr. Crosbie was appointed President of the Boston E.S.
In addition he was also the President of the Boston T S branch.


April 1892


He helped organize the 5th Convention of the American
Section of the T.S. held in Boston April 24/25th 1892.


April 1895


In 1895 he helped organize the 8th Convention of the
American Section of the T. S. in Boston, (April 28/29th, 1895 ).
It was during this convention that the American Section passed
resolutions that transformed it into the THEOSOPHICAL SOCIETY IN
AMERICA, giving it full legal autonomy.

On p. 24 of the Report for the Convention, we find Mr.
Judge stating in an article the basis for fraternal affiliation
which unites all Theosophical working bodies and Theosophists
together: --

"The Unity of the Theosophical Movement does not depend
upon the singleness of organizations, but upon the similarity of
work and aspiration; and in this we will 'KEEP THE LINK UNBROKEN
!'" (Those were HPB's last words.)

Along with Mr. L. Wade, and Mr. Ayers, Mr. Crosbie
submitted to the Convention an "Historical Sketch of the T.S."
This traced the major events of its existence and work in America
since 1875. And, this was included in the Proceedings and Report
issued by the Convention. Later a pamphlet embodying this
information was issued under the title:


WHAT IS THE THEOSOPHICAL ORGANIZATION ?



1894 -- 1896


During this period Mr. Judge was attacked, exonerated,
and, later persecuted again by the chief officers of the T. S.
outside of America. Those were Col. H. S. Olcott the President
Founder, and Mrs. Annie Besant as President of the British and
European Sections of the T S. Contemporary Theosophical
magazines printed articles and contributions on this, and from
them, considered altogether one may reconstruct the motives and
events.

Neither of these two officers appeared to understood that
Mr. Judge (and Mr. Crosbie in Boston) stood primarily for
Theosophy (as HPB did) and not only for the T S .

To them, the T S was a useful tool, to be sustained as a
promulgating body for the doctrines of Theosophy.

To Judge and Crosbie, and others in America and England,
the T S was to be directed on the basis of the principles which
Theosophy laid down and no others. No individuals' "authority"
was recognized by them. Each member's free-will and
free-determination was his own responsibility and no one else
could wield authority over him or her. Theosophy alone was held
to be the sole reason for the T S. and the Officers in its
management ought to present that basis at all times.



1894 - 96


Mr. Crosbie supported Mr. Judge's principles fully. He
acted as one of the "witnesses on the scene." He, kept the
"link" of pure Theosophy "unbroken," after Mr. Judge's death.

The hints given by W.Q.J. during his life in regard to
Crosbie were not grasped by those around him, who had what they
fancied to be their own positions. And, in addition, seemed to
be glamoured and deluded by the psychic powers Mrs. Tingley
exhibited (she had only been a member for only a year prior to
Mr. Judge's death).

In New York, Mr. Neresheimer, who was Mr. Judge's
executor and Mr. Hargrove went through Judge's papers. They
found what was later described as an incomplete and very
fragmentary, cryptic diary of Mr. Judges', but which Hargrove
claimed (in 1896) to be an "occult" diary; and in this, he said
he detected that Mr. Judge's indicated that Mrs. Tingley was to
"succeed" him.

Mr. Neresheimer had introduced Mrs. Tingley to W. Q. J.
about a year before his death. She became a member of the T S
and later, a member of the E S. She was a psychic and apparently
did not have a very profound knowledge of Theosophical
philosophy.

She had however been of help to Mr. Judge during the last
year of his life which was spent in great discomfort and illness.
However this gave her no special "position" in regard to the
management of the T.S. or the conduct of the E.S.

Many years later (1923), Mr. Neresheimer made a
deposition outlining these events, and in that he reversed some
of his earlier pronouncements, on which the "succession" of Mrs.
Tingley had been based. This deposition is available.

>From time to time this "occult diary" has been mentioned
as giving "authority" for the "Tingley succession," however, when
requests were made to see it, or have it published, for all to
verify, this was not done at that time. Copies were made of it
and are available from several sources, but a reader will find it
is difficult to establish any coherence in those phrases and
notes. (see also: THY 3, p. 280)



March 1896


Mr. Judge died March 21st l896. Mr. Crosbie was in
Boston.

Of the events in New York, he wrote:--

"Two or three of the New York members--notably
E.T.Hargrove and E.A.Neresheimer--obtained possession of Mr.
Judge's keys and went through his private papers; in these
they said ] they found reference to a certain "chela," whom
Neresheimer determined to be Mrs. Tingley whom he had known for
about a year, and whom he had brought to Judge's notice.

The idea being in their minds that there must of
necessity be an occult successor, and concurring in the opinion
that Mrs. T. was indicated, they sent out a circular to the E. S.
that Judge had appointed her as such. The minds of all, being in
the receptive condition I have mentioned, accepted everything as
stated by the few in New York.

The attitude assumed by Mrs. T. soon began to estrange
those members who were brought in close touch with her in New
York, but those at a distance had no inkling of the true state of
affairs and kept on in full confidence.

Those who found that they had made a mistake in the first
place in foisting Mrs. T. upon the organization were in too
doubtful a position to attempt explanations; one of them only --
Mr. Neresheimer--(who had introduced her to Judge)--remaining her
supporter...his support was sufficient to offset any withdrawal
of the others in New York."

"Mrs. T. took advantage of the situation, and most
plausibly and shrewdly strengthened her position for two years
after her advent, then formed the "UNIVERSAL BROTHERHOOD" with
herself as absolute dictator; carrying with her by far the
greater number of the members throughout the country. A year
later she went to Point Loma and established the institution
there."



1896


Crosbie wrote in an autobiographical
note: --

"As to "As for my part in it--I was in Boston, and saw
no reason to doubt the statements of those in N. Y. whom I
believed to be sincere and of good training and judgment..."
(Autobiographical Note by R.C.)


In the May 1896 issue of THEOSOPHY (formerly--The Path)
will be found an articles signed by Mr. Crosbie: --


" A FRIEND OF OLD TIME AND OF THE FUTURE "
reprinted: THY 7 292
(Already quoted above)

19 close friends of Mr. Judge wrote articles about him
that were published in the May, June and July issues of
THEOSOPHY.

The death of Mr. Judge brought choices to Mr. Crosbie.
Some of those are hinted at in articles to be found printed in:
THY 24 339-40, THY 64 229


1896


One of these related to impersonality, on which he
offered his thoughts.
see Friendly. Philosopher, pp. 127-8



April 1896 and later


Mr. Crosbie, in Boston was in cordial relations with Mrs.
Tingley who had been placed, shortly after Mr. Judge's death, in
the position of "Outer Head" of the E S Section of the T S in
America. He retained his supervision of its affairs over the
area comprising the New England states.



1897-1900

In reviewing this period, Mr. Crosbie wrote:--

"I was in Boston and had no reason to doubt the
statements of those in N.Y. whom I believed to be
sincere and of good training and judgment. I
should have known by other means the true state of
affairs...when Judge passed out of life, I lost touch with him;
doubtless I relied on him too much, and had
not exercised my own intuition; from later events my
comprehension is, that this loss of touch
was purposely done in order that I might strengthen my weakness
in that direction. I went to Point Loma at Mrs. T's
urgent request to assist in the proposed work, and was there two
years, helping to prepare the way for the
expected developments, before I began to get back the touch I
had lost. I am prone to excuse inconsistencies and deviations in
others, so that although I had begun to doubt, and to
see, it was more than a year afterwards I saw so clearly and
unmistakably that I took occasion to tell
Mrs. T. the facts as I saw them, and to state my intention to
withdraw from all connection with her. She tried of
course in every way to change my determination, but finding me
unchangeable, she let me go, and as I afterwards heard, gave out
that she had sent me away for 'bad conduct'--just
what I do not know." (AUTOBIOGRAPHICAL NOTE by R.C.)


1900


Mr. Crosbie married his second wife: Josephine Parsons,
on April 10th 1900, in
Manchester, N.H. They had two children: a daughter named
Kathleen, (Kay, Kittie) and a son: Cameron.
These two went to High School in Long Beach, Ca. They had
neighbors who also came to U.L.T. and were students of
Theosophy and who remember them well.
(per: R. McOwen, R. Law)



1900 - MOVE TO POINT LOMA


Mr. Crosbie was summoned by Mrs. Tingley
to take up residence in Point Loma outside of San Diego,
California, where a Headquarters had been located for the T S IN
A, now renamed UNIVERSAL BROTHERHOOD and THE
THEOSOPHICAL SOCIETY.

Mr. Crosbie noted that he had been active in Theosophical
matters in Boston for some 14
years. THY 7 293

He went there with Mrs. Crosbie, and as was required
then, on taking up residence, all their
assets were turned over to the organization. He gave his
support to Mrs. Tingley, as will be noted
from several articles and letters of his written during those
years.
THEOS. MOVEMENT ('75-'50),p. 317-19 THY 65
159-60


Considering the close relationship that existed between
Mr. Crosbie and Mr. Judge, and the
special position that Mr. Crosbie occupies in the Theosophical
Movement of modern times, one
wonders whether Mr. Crosbie might not be considered a "shepherd"
who was following his straying "flock." And when that "flock"
dispersed, the "shepherd" went in search of a new one.



1904 - LEFT POINT LOMA


Conflicting reports were circulated from the Point Loma
organization as to why Mr. and Mrs. Crosbie left the Point Loma
establishment.

None of the family assets which he turned over at the
time of entry were returned to him.

He and Mrs. Crosbie, when they left were left penniless.

[ There have been hints ( Lischner Pamphlet ) of financial
irregularities at Point Loma. Mr. and Mrs. Crosbie were not the
only ones to leave at that time. Later, the T S at Point Loma
went through a crisis around the time of Mrs. Tingley's death.
They were heavily taxed without warning by the government on
their extensive lands. As one who witnessed that event said:
they were "land rich and cash poor" at the time.]
THEOS. MOVEMENT ('75-50); THY 317-19; THY 23 492; THY
7 291

Mr. Crosbie is reported to have said: -- "We quietly left
Point Loma." And that closed the subject. (The Register of
Members kept in Point Loma shows a smudged remark in red ink
against his name: "EXPELLED 1904.")



1906


Mr. & Mrs. Crosbie found a house to rent in South
Pasadena. He secured a job as a bookkeeper with the Los Angeles
Times. This work was arduous and required long hours standing,
and was not well paid. Like many others he rode the "Red Cars"
(street-cars) to work.


1906


Mr. Crosbie became acquainted with his neighbors in South
Pasadena: the Garrigues, Cloughs, Laws, and Churches. He found
that they were interested in theosophical ideas, and with their
joint interest a study class in Theosophy was started, using
Mr. Judge's The Ocean of Theosophy, and Mme. Blavatsky's The Key
to Theosophy as the first texts to be studied, and also the
BHAGAVAD GITA, the Theosophy of 5,000 years ago..

"Robert Crosbie preserved unbroken the link of the Second Section
of the Theosophical Movement from the passing of Mr. Judge in
1896, and in 1907--just eleven years later--made that link once
more Four Square amongst men. In the year 1909 the Third Section
was restored by the formation of the United Lodge of
Theosophists. In 1912 he founded the magazine THEOSOPHY..."THY
7-289; THY 3-187/8; THE ULT ITS MISSION & FUTURE, p.8.


1906


Organized Theosophical meetings were first held by Mr.
Crosbie under a charter obtained from the T S in A that Hargrove
had reformed, after splitting away from the Point Loma TS, in New
York 1898/99. This had attracted a number of Mr. Judge's earlier
companions including Dr. A. Keightley and his wife, Julia, better
known as "Jasper Neimand." THY 23-544-5


1907


A year later this Society in New York decided to change
their appellation back to : "The THEOSOPHICAL SOCIETY." Since
this was considered injudicious, some in the L.A. Branch rejected
the change.


1907


Mr. Crosbie and 7 others decided to organize on their
own, adopting the original principles and the original program of
the Masters which HPB and Mr. Judge had embodied practically
during their life- time. These PRINCIPLES are to be found in the

DECLARATION OF THE UNITED LODGE OF THEOSOPHISTS
THY 23-544-47



Nov. 17th 1908


Mr. Crosbie issued an announcement:--

"TO ALL OPEN-MINDED THEOSOPHISTS"

THY 24 341; FRIENDLY
PHILOSOPHER, 409



February 18th 1909


U.L.T. was launched. The DECLARATION is its only basis.
An initial explanatory statement will be found in :
THY 23-337 and FRIENDLY PHILOSOPHER, p. 412-14


"No formal bond existed among the Associates of the ULT,
the sole object being the study and dissemination of Theosophy
pure and simple." THY 23-102 & THY 23-548-9


There were 7 original associates. THY 23 102 F.P.
412-4


1909


The "Third Section" was said to be restored by the
formation of the U.L.T.
THY 7 289; ULT ITS MISSION & FUTURE, p. 8


"All sincere Theosophists deplore the evils in the Movement and
long for their eradication. They "dimly perceive" that these
evils have an originating and sustaining cause which must be
counteracted, but so long as their attention is fixed on effects,
how can they , except with "divided mind," study the producing
cause or causes ?...They cannot learn the truth about nature and
themselves in any other school than that provided in Theosophy
and in the lessons to be learned from self-study and the study of
theosophical history. The Theosophists of today are ... faced
with the same inherent difficulties, the same problems, the same
weaknesses...but the real lack then is the real lack now--the
disposition to face the facts, to make the necessary effort to
gain first-hand knowledge of Theosophy as a basis and standard of
discrimination and judgment--and then the will to act upon those
finely established principles thus self-perceived...From the
beginning, but a handful recognized the gravity of the issues
involved, and that is still the case. ... work--the will to
study, apply, and so come to understand the play of forces in
human nature--is the practical application of the 3rd. Object."
THY 23-102/3


The "semi-esoteric character of the U.L.T." was a phrase
that Mr. Crosbie used. He also said that the ULT had to do work,
which the various T Ses, then in existence, had all failed in.

It had to work to restore the integrity of the Original
Impulse, as laid down by Masters through HPB." THY Nov. 1951
THY 50 338


Crosbie stressed impersonality and anonymity to protect
the work and to help protect the workers from "pride," and
"ambition. "It was recorded that in his work Mr. Crosbie was
"undeviating." THY 52 252


As regards himself and family, Mr. Crosbie was always
well dressed in public, at work, and at the Lodge rooms, so that
Theosophy might not be rated on a poor personal appearance. He
made a point of this to all those who worked at ULT.


1909

The children of Mr. & Mrs. Crosbie later on:

1. their daughter, Kathleen (Kay), married a Mr. Deeds
(they had two children: Scott and Keith).

2. Their son's name was Cameron.

After Mr. Crosbie's death, Mrs. Josephine Crosbie and
their two children moved to Long Beach. Mrs. Crosbie eventually
went to live in Corona, where she was "house mother" at a girl's
boarding school. She was not heard of after 1935.

Cameron Crosbie became a professional organist. During
the depression he moved to New York and kept up some desultory
contact with Mr. Garrigues, while he was at the New York ULT. He
eventually stopped coming and was no longer heard from.

Mrs. Josephine Crosbie was always well regarded by those
who knew her. She and Mr. Crosbie were neighborly, and as said
earlier, they made friends with Mr. and Mrs. Garrigues, Mr. and
Mrs. Clough, Mr. and Mrs. Law, and Mr. and Mrs. Church. Later
still, this circle of friends was widened to include: Mr. and
Mrs. Bentley ( Mrs. Bentley was for almost 35 years the
superintendent of Theosophy School ); Mr. and Mrs. Wyman; Mr.
and Mrs. Brinton Jones; Dr. and Mrs. Frederick F. Strong; Mr.
and Mrs. Frederick Manske; Miss W. Egan, and many others.


1910


Letters "In The Beginning" (The Friendly Philosopher)
were written by Mr. Crosbie to early students at various ULTs.
Some of these lived and worked out of the San Francisco and other
areas. These few letters concerned themselves with the
principles on which the ULT was established.

Impersonality, conferencing together on decisions
affecting the operations of a Lodge, and a direct approach to the
actual teachings of HPB and WQJ was stressed again and again.
FRIENDLY PHILOSOPHER, pp. 376-7, 382-3


November 1912


THEOSOPHY magazine was founded, Mr. Crosbie serving as chief
editor until his death in 1919. THY 7-291


1912


"In 1912, the mid-point of the 2nd quarter of the
Movement, the magazine THEOSOPHY was founded to provide a medium
for dealing with theosophical philosophy and history, free from
sectarian affiliations or influences. Slowly the effort spread
despite all obstacles and opposition, the impregnable basis of
impersonal devotion keeping the work unsullied, an impersonality
strictly continued after the death of Mr. Crosbie in 1919."
THY 23-102 & THY 23-548


1914


THEOSOPHY magazine, in its second volume started to
publish a series of articles on Theosophical History under the
title:

MASTERS AND THEIR MESSAGE.

This historical review of the events and the documents of
the modern THEOSOPHICAL MOVEMENT forms the basis for the book
later issued under the title:

THE THEOSOPHICAL MOVEMENT: 1875-1925, edited by Mr.
Crosbie.


1914


THEOSOPHY SCHOOL was started. This activity was adopted
and implemented by most ULTs as they became established.


1916


"BECAUSE -- FOR CHILDREN WHO ASK WHY" edited by Mr.
Crosbie, was issued.


Two new Theosophy Schools started around new ULTs in San
Francisco and Berkeley.


1917 - 1918


Mr. Crosbie set most of the Theosophy School songs to
music himself.


1917-18


"(Mr. Crosbie's) ... burdens during many years have been
enormous. In addition to his other work, he was a frequent
speaker at the meetings of the United Lodge; he was constantly
at the service of the hundreds of students who sought his wise
and benign counsels in their many problems; he attended
personally, under no matter what pressures upon his time and
energies, to an incessant stream of correspondence from unknown
inquirers who came in some unknown ways to learn of him and to
seek his kindly advice and suggestion. He never denied his help,
but gave freely, without stint or limit."

"Worn out in these unselfish labors for the benefit and advantage
of his fellow men, burdened with the toll of advancing years, the
frail body could no more sustain the increasing demands upon it.
He died as he had lived, calm and serene, with no word of
complaint during the days of intense suffering that preceded his
release.

Something of his firm principles and the impersonality of his
life and work can be gained from his last published article,
printed in the (July 1919 THEOSOPHY :-- "Is Theosophy a
Progressive System of Religion ?"). THY 7-289-90


June 25th 1919


Death of Mr. Crosbie THY 7 320


It is valuable to note that H.P.B.'s last article was:

"My Books" published in Lucifer for April 1891. It is a resume
evidencing the nature of her writings as the recorded teachings
of the Masters of Wisdom.

In April 1896 Mr. Judge's last article appeared in the
Path/Theosophy:
"H.P.B. Was Not Deserted by Masters"-- it is his statement
confirming his belief in the reliability of HPB, the Messenger.

Mr. Crosbie's last article: "Is Theosophy a Progressive
System of Religion ?" (Theosophy, July 1919) reiterates the
position that Theosophy is not a constantly changing set of
ideas, but a consistent and complete body of knowledge to be
studied, applied and promulgated as originally presented.


[ Mr. Fussell, once one of Mr. Judge's secretaries, and
afterwards, secretary to Mrs. Tingley of Point Loma T S wrote
some letters containing slanderous statements on Mr. Crosbie's
character, after his death. Mr. Garrigues showed these letters
to Mrs. Josephine Crosbie. She indignantly repudiated the
statements that Mr. Fussell made. She stated that they were
false and untrue. She also publicly challenged Mr. Fussell to
prove them. He made no response to this.
THY 23 390 THY 23 491-2 ]

___________________________


In the August 20th 1919 issue of the O. E. LIBRARY
CRITIC, published by Dr. Stokes from Washington, D.C. notes:--


"One cannot help comparing the exaltation of
personalities and the self-advertising which is so much in
evidence in the official journals of the T.S. with the policy of
the magazine THEOSOPHY, in which all the material, editorial or
otherwise, which is written by still living persons, is
anonymous. For nearly seven years this journal has published
admirable original articles and editorials and not once have the
names of the writers appeared.

The excellent letters written by the United Lodge of
Theosophists to inquirers are never signed, except by the name of
the Lodge. It now appears for the first time that Robert
Crosbie, who recently died, was not only the chief editor of
THEOSOPHY, but the author of many of the best articles and
letters issued by the Lodge. From the first issue of the journal
up to the last issue, announcing his death, not once does the
name of Robert Crosbie, or even his initials, appear. Nowhere
are we recommended to get his photograph and meditate upon it;
nowhere are we regaled with accounts of his movements; nobody
tells us how miserable they are because Robert Crosbie has gone
to Boston and not telegraphed back from each station; not one
line is given to expatiating on his greatness.

And herein we see the true theosophical spirit
exemplified, the desire to serve without reward other than the
privilege of rendering the service...To the work of teaching real
Theosophy, Robert Crosbie not only devoted his life, but
sacrificed it, seeking neither reputation, honor nor glory, yes,
more, deliberately turning his back on them. "To be seen of
men," that is a form of personal ambition, "the first curse,--the
great tempter of the man who is rising above his fellows." "Kill
out ambition," that is the first precept laid down in LIGHT ON
THE PATH...." Dr. H.N.Stokes, O.E.L.C.
(Aug. 1919, OELC)

Again, In the March 1933 issue of the O.E.LIBRARY CRITIC,
Dr. Stokes writes:


"Aside from the Great Lights of Theosophy, few
theosophical writers appeal to me more than Robert Crosbie,
founder of the United Lodge of Theosophists, and I rejoice in the
occasional quotations from his talks which appear in the U.L.T.
magazines. Further, it is always a joy to note when any of his
devoted followers of the United Lodge, here, there or anywhere,
live up to the spirit of his dictum (Theosophy, Feb. 1920, page
107):

"Neither Jesus nor H.P.B. lived and died in order that a
book or books might be swallowed wholesale, nor even that men
should become disciples, but that all men should become
brothers."

To this one might add that Robert Crosbie did not live in
order that books or pamphlets lauding--and misrepresenting--him
should be "swallowed wholesale," but that truth should prevail...

=====================

"The magazine Theosophy, which was edited by Robert
Crosbie up to the time of his death last July [1919], has just
begun publishing a series of his articles, letters and talks.
Many are extremely lucid and illuminating, and no theosophical
student should miss them, no matter to what society he belongs."
Dr. H.N.Stokes
(Nov. 1919, OELC)

++ = = = = = = = = = = =++


Following the principles of the ULT DECLARATION neither
Mr. Crosbie, nor has any student of the ULT made any public claim
to be a "successor," "leader," or "teacher."

Each student and inquirer has been carefully put into
direct touch with H P B, our teacher through her
writings--original and unchanged.

Each has been encouraged to study, work for Theosophy and
practice that universal brotherhood which forms the unifying
basis of all Nature.

Mr. Judge's writings have been selected for study and
reproduction because they most faithfully and carefully follow
and supplement Mme. Blavatsky's writings and all students are
encouraged to prove this for themselves.





B I B L I O G R A P H Y


Books by Robert Crosbie


THE FRIENDLY PHILOSOPHER -- Letters and talks by R. Crosbie


ANSWERS TO QUESTIONS ON THE OCEAN OF THEOSOPHY --
Unedited selections from questions asked and answers
given by Robert Crosbie in study classes in the
Ocean of Theosophy by Wm. Q. Judge


THE THEOSOPHICAL MOVEMENT : 1875 - 1925 -- edited by R.C.


BECAUSE -- FOR CHILDREN WHO ASK WHY -- short stories
illustrating practical Theosophy for children.
edited by R.C.

UNIVERSAL THEOSOPHY -- a reprint of selected talks and letters by
Mr. Crosbie culled from The Friendly Philosopher [ 1963 ]


Articles on Mr. Crosbie


THEIR COLLEAGUE PASSES -- an appreciation of his work
in and for ULT and THEOSOPHY magazine THY 7-289

THE GUIDANCE OF ROBERT CROSBIE -- THY 26-337

LOYALTY: [ OF ROBERT CROSBIE ] -- THY 19-337

THE RECORD OF ROBERT CROSBIE -- THY 25-337

THEOSOPHISTS AND ROBERT CROSBIE -- THY 24-337

ROBERT CROSBIE -- THY
21-337

HE KEPT THE LINES UNBROKEN -- THEOS. MVT. 16-
99

FOUNDER OF THE ULT -- THEOS.
MVT. 4-113

THE U.L.T. AND ITS FOUNDER -- THEOS.
MVT. 14-113




Published by:
THE UNITED LODGE of THEOSOPHISTS
245 West 33rd St.,
LOS ANGELES, Ca., 90007, U.S.A.


=====================================


Addendum

Notes on the History of the ULT


1919 [Mr. B.P.Wadia and ULT]

[ A few months after the death of Mr. Crosbie, [Nov.,
Dec. 1919] Mr. B.P.Wadia of Bombay, a prominent Indian member of
the Adyar T S visited Los Angeles and contacted the ULT and its
associates.

For the first time he saw a full record of Mr. Judge and
his work. He made deep inquiries and studied all the published
record of that work, in THE PATH, and in his letters and books.
He then studied the history of the divisions that had arisen
after the death of HPB, when in 1893/4 Mrs. Besant, Col. Olcott
and others had preferred charges against Mr. Judge of "misusing
the Masters' names."

Becoming convinced of the injustice done not only to Mr.
Judge but to all students of Theosophy that had remained in the T
S, by the suppression of information concerning Mr. Judge's work,
and of any information concerning his writings, Mr. Wadia
returned to India determined to confront Mrs. Besant with the
evidence he had secured, and ask that a restitution of Mr.
Judge's reputation be publicly made.

He was unsuccessful in this. He thereupon determined to
resign from the T S, which he did, and in 1922 he broadcast his
reasons for this in an "Open Letter" to the Adyar T S officers
and membership. Therein he gave his reasons for joining the ULT.

It is of interest to note that Mr. Crosbie, aware that he
had only a short time remaining to live, advised his friends who
worked closely with him at ULT in Los Angeles, who felt
despondent at learning of his approaching death, that they would
not have "too long to wait." This might be considered a prophecy
concerning the advent and nature of Mr. Wadia, and as to the
future of his work and influence through the ULT.(See separate
bio-notes on Mr. B.P.Wadia.)

Returning to Los Angeles in 1922, Mr. Wadia became active
in the work of the ULT and as many students of Theosophy in the T
S in America, Europe, and elsewhere were influenced by his
reasons for resignation from the T S, and his example.

As a result, and because they desired to study the pure
teachings of HPB and WQJ, the spread of the ULT movement began in
earnest. ULT Lodges were soon established in New York,
Philadelphia, Washington, D.C., then in Europe in London, Paris,
Amsterdam, The Hague.

Mr. Wadia in consultation with those of the ULT who knew
how vital the presentation of "original Theosophy" was,
determined to take "HPB Theosophy" back to India. This was
carefully planned and finally in Bombay the ULT Lodge was begun
on November 17th 1929, and, later another in Bangalore.

In addition to establishing Lodges, a number of ULT Study
Groups were established in various cities.

The work of the ULT, always conducted by volunteers, has
thus grown manifold and, over the years, it retains its pristine
quality and dedication to those principles that Mr. Crosbie
underlined, culling them from HPB and WQJ, and embodying in THE
DECLARATION OF ULT.]


1920


"Theosophical Pathfinders" was started in L.A. It was
the Theosophical answer to "Boy and Girl Scouts." New York ULT
also established a center of this activity with the same name and
objectives for "teens."


1923


"ULT ITS MISSION AND ITS FUTURE" THY 12 1-16

This pamphlet sets forth concisely the principles and
application of ULT ideals. It has been revised in several
statements and brought up to date historically several times
since then.


1925


"THE SECRET DOCTRINE" was reprinted as a photographic
reprint of the original edition of 1888 by ULT. [ T S had issued
a "New & Revised" edition, originally made available in 1894 with
over 40,000 alterations from the original.

In addition, the T S had issued a spurious "3rd Volume of the S
D" in 1897. It contains unpublished or rejected and unedited
articles of HPB's.

ULT has had to reprint the photographic edition several times.
It is currently available. Both volumes are bound in one. The
photographic reprint made by the ULT forced the T S publishing
houses to eventually and independently reprint the original
edition.


1926


"THE THEOSOPHICAL MOVEMENT: 1875 - 1925" (a history of
the modern Theosophical Movement). This is out-of-print. It was
first issued by E. P. Dutton, N.Y. It was made from the series
of historical articles published earlier in THEOSOPHY (Vol. 3...)
edited by Mr. Crosbie.

This book was further revised and up-dated by Henry
Geiger and issued as:--

"THE THEOSOPHICAL MOVEMENT: 1875 - 1950"

This was published by Cunningham Press, L.A., in 1951.

Revised, up-dated. The series of articles under the
general heading of THE AFTERMATH were condensed from THEOSOPHY
magazine [ Vol. 23] and included in this volume so as to cover
the next 25 years.


1928


In 1928 the ULT Lodge in Paris began a publishing
program, issuing translations of HPB's and WQJ's books and
articles in French. La Revue THEOSOPHIE was inaugurated as a
monthly in 1925.


"NOTES ON THE BHAGAVAD-GITA" by W.Q.Judge was published.

Mr. Judge had prepared comments and notes on the first 7
of the 18 chapters in this book and his death interrupted the
series. Mr. Crosbie contributed to the "Notes" the last eleven
chapters. (Chapters 8 - 18)


1929


In 1929 the ULT in Bombay, India stated their publishing
program for that area. The monthly magazine THE THEOSOPHICAL
MOVEMENT is currently in its 65th Volume [1997]. Many of the
smaller books and collections of articles by HPB and WQJ have
been issued by them, or by the Bangalore ULT, which works in
collaboration with Bombay, in booklet and pamphlet form for the
benefit of students there.


1930


"ISIS UNVEILED:" a photographic reprint of the original
edition of 1877 was issued, bound in a single volume by ULT.
This was completely out-of-print by that time. Currently
available from Theosophy Company, Los Angeles .

The wider influence of Theosophy on the world of
literature and thought by Theosophy was effected through the
publication of THE ARYAN PATH (monthly -- 1930-1959) in Bombay
sponsored and edited by Mr. B.P.Wadia [ his wife, Sophia Wadia,
lent her name to it as "editor."]


1934


"THE FRIENDLY PHILOSOPHER" - a collection of Mr.
Crosbie's letters and stenographic reports made from some of his
talks by Mr. Brinton Jones was published. Originally issued in
THEOSOPHY. MAGAZINE.

Note: The magazine THEOSOPHY has reprinted a number of
talks, and paragraphs from letters, etc... of Mr. Crosbie's
writings which were not included in the FRIENDLY PHILOSOPHER.

A separate index of these has been made.


1937


"ANSWERS TO QUESTIONS ON THE OCEAN OF THEOSOPHY" --
being a collection of answers Mr. Crosbie gave to questions asked
in study classes on THE OCEAN OF THEOSOPHY, as recorded
stenographically by Brinton Jones. Originally printed in
THEOSOPHY MAGAZINE.


1945


The founding of THE INDIAN INSTITUTE OF WORLD CULTURE, in
Bangalore (1945) under the influence of ULT students is to be
noted as an attempt to popularize the work to the people of the
Theosophical Movement.



1948


The publishing of MANAS (weekly -- 1948-1989, edited
until his death by Henry Geiger, Los Angeles.)



SURVEY OF PROGRESS SINCE 1940 (as of
1997)


Magazine THEOSOPHY is in its 87th Volume. (1999)

Magazine The THEOSOPHICAL MOVEMENT (Bombay) in its 39th
Volume.


All of HPB's and WQJ's books and their most important
magazine articles have been reprinted several times.

The magazine articles have been gathered into handy
volumes, as well as in pamphlet size, by subjects, for the use of
students and inquirers. These are all currently in print.

All Lodges hold several public meetings weekly, year in a
nd year out: study classes, lectures, question and answer
meetings, workshops, seminars, classes for children, and they are
always ready to provide information and answer questions on
Theosophy.

For many years De Theosoof was issued in Holland by the
Dutch Lodges there, along with translations into Dutch of
Theosophical texts. An active publishing program continues.

The ULT in Turin, Italy, and that of Malmo, Sweden both
have active translating and publishing programs in the languages
of their respective countries, so that Theosophy may be made
available. 23 Lodges of the ULT in 9 countries, and a large
number of local "Study Groups" conduct, regular weekly study in
the original Theosophical teachings, using the original
literature.

Children have been brought into contact with Theosophy
through "Theosophy School." The curriculum and methods of this
"school" are set out in THE ETERNAL VERITIES, and, to assist
there is a companion MANUAL TO THE ETERNAL VERITIES. No
compulsion of any kind or indoctrination is used. children are
treated as "old souls" returning into "new bodies." It is
posited that there is inherent fund of knowledge in each, and
this is evoked by speaking of the "Fundamentals of Theosophy."

Some Lodges around which a large language group {other
than English) lives, conduct classes using translations that are
available in Spanish, French, Swedish, Dutch, Italian, Gujerati,
Kanarese, Hindi, etc., of WQJ's and HPB's texts. Mexico city has
started their ULT. HPB's books are now being freely translated
into Russian, and other European languages. Great interest
prevails.

Other important books available during HPB's days, such
as THE KEY TO THEOSOPHY, THE VOICE OF THE SILENCE, A MODERN
PANARION, FIVE YEARS OF THEOSOPHY, and THE THEOSOPHICAL GLOSSARY,
are kept in print by the ULT.

===========

The prime objective of the ULT is to remove all barriers
between the student and the Message of Theosophy as it was
presented by H.P.B. and her colleague and co-worker, W.Q.Judge.
Therefore the original texts are reprinted and every inquirer is
encouraged to approach these two teachers directly.

ULT DECLARATION is the sole document that has bound this
band of volunteers together. Mr. Crosbie framed it, using Mr.
Judge's words and the ideals of the "Original Program" of the
Masters and of H.P.B.:--

"TO SPREAD BROADCAST THE TEACHINGS OF THEOSOPHY AS RECORDED
IN THE WRITINGS OF H. P. BLAVATSKY AND WILLIAM Q. JUDGE"

This is the motto of the UNITED LODGE OF THEOSOPHIST and
of its associates.

================

It may be asked why in these notes mention by name is
given to a number of personages who have lived and worked for
THEOSOPHY through the ULT. The sole reason for so doing is to
accord them recognition for their sustaining that work, and
recording the appreciation due to their unselfish and anonymous
work for so many years. DTB

Should inquiry be made as to a reason for the extensive
addition of biographical information concerning Mr. Wadia to that
of Mr. Crosbie, it will be seen that his efforts, and those of
others, are in continuation of Mr. Crosbie's objectives in
starting the ULT. It is to regenerate the inspiration that their
work exemplifies that these are offered for consideration by the
modern student. When a life concludes, it is possible to look
back at the efforts made and the seeds sown in furtherance of the
Masters' Work.

DTB

----------------------------------------------------------------

Transcript of Biographical Notes signed by Mr. Crosbie.

"Los Angeles, Cal. March 24th 1907

I was born into the present physical body on January 10th
1849 in the city of Montreal, Canada. My parents were both
Scotch; they met and married in Canada, my father having been
connected with the Hudson Bay Company for many years, traveling
from Post to Post, and my mother being companion to Lady Simpson
the wife of the Governor of the Hudson Bay Company. In the early
days the family was brought up in the Presbyterian faith, and I
have a distinct recollection of the gloom of the "Sabbaths", and
the horrible incubus of the doctrines inculcated. Later, my
father asserted a more rational view of religion, as also did my
mother, although nominally retaining their connection with the
church. My mother being of Highland blood, had the
characteristics of that people, among them that known as "second
sight" (i.e. clairvoyance); she made no attempt to use this
faculty, but showed instances of its possession on important
occasions affecting the well-being of her people. What is termed
the "religious instinct" was strong in her, and her life was one
of self-sacrifice and she never consulted her own comfort. I
realized later, and perhaps more fully now, how much I am
indebted to her for much of the ease of response in certain
lines, of the body she gave to me. Great Karma will sometime
permit me to repay that soul with whatever of knowledge I may
have gained.

Although my parents relaxed much in their application of
the tenets of their faith, the children ( of whom I was the
eldest ) were sent to "Sabbath school". Thus it went on for some
years--I endeavoring by study and instruction to "reach
salvation", but never at all succeeding in reaching any condition
which would represent the wonderful change such realization must
necessarily be.

When I was 16 years of age, my dear old Sunday school
teacher took me aside and seriously talked to me of joining the
"communion"; I was amazed and startled, and at once replied that
I was not fit, I had no realization of salvation such as I had
heard of. His reply was that a young man was safer as a
communicant than otherwise. But said I, does not the bible say
that he who eats and drinks unworthily at the table of the Lord
is condemned?. He admitted that it did, but that the association
would be good for me, and light might come later. Still amazed,
I asked him if many had joined the communion without realization.
His reply was "most of them". I do not remember what further
speech we had--if any--but I do remember how utterly alone I
felt, and how completely the whole superstructure of the church
fell to pieces. I then began to search for the Truth. I
pictured to myself a person with full reasoning powers, never
having heard of religion, going to the highest representative of
every known religion and asking each one "do you know the Truth"
? and realizing that each one would but state their own
particular form of belief. I saw then that truth could not be a
belief, it must be knowledge--but where--oh where was that
knowledge to be found; how could it be obtained. I received no
answer then.

My school life was much like that of other boys I
imagine, although there was always that under current of
questionings in regard to the object of life; why sickness and
unhappiness? why death? why were we born? The religious
information on these points was vague, and on some points devoid
of justice, mercy or love. It was such a terrible picture that I
resolutely closed my mind to it as much as possible, and took
interest in the companions of my youth and their affairs.

I desired the world of men rather than books, and went
into a manufacturing business at the early age of 20 years, soon
after marrying the daughter of my partner. The latter became a
spiritualist through losing his wife, and frequented seances for
the purpose of communicating with her, but I found nothing in the
spiritist philosophy, or the facts, that drew me.

A favorable opportunity offering, we sold out our
business in Montreal and went to Boston, where we established a
similar one. Boston offered a larger field for my partner's
quest among the "spiritists", and so many wonderful things were
told to me that I was induced to attend a number of seances with
him. In short, I found much fraud, and what little genuineness
there was, carried no evidence of the spiritists' claim that the
souls of the dead returned "to communicate with easy-going
mediums". Some of these experiences suggested the idea of
hypnotism ( which was then coming to the front ). I took lessons
from the best available teachers of the "art", and practiced
hypnotism for several years with unusual success. I also studied
telepathy and clairvoyance. I had struck the line of "the
psychic powers latent in man", but did not understand the
rationale. Many of the experiments I made were of much benefit
to me in later years, for they gave me a practical understanding
that I would not otherwise have had. Nevertheless there was a
grave danger in it all, and I cannot but think that there was
some guidance which kept me from tumbling into unconscious black
magic, although I had never heard of such a thing. I always had
a strong regard for the rights of others and would never use my
power against another's will, or suggest any idea detrimental to
the moral sense in the least degree. It was while in this line
of thought that my partner brought word to me of the formation of
a branch of the T.S. in Boston. The word Theo-Sophia suggested
much, so I went to the first meeting. I knew at once, even from
the meager presentation of that time, that here was what I had
been in search of. I joined the Society that evening and was
shortly after elected its Secretary. Judge came to Boston soon
after; I was introduced to him together with other members, and
had no other notice from him until after the meeting when we had
parted at the door, he, going with some members to his hotel, and
I in another direction. We had got some distance apart when I
heard him call out "good night Crosbie, I've got you on my list",
I sad "good night" but was much exercised at the rest of his
remark. Something however happened then; a veil was lifted. A
tie was formed which has never since been broken. He frequently
came to Boston and stayed at my house, and I frequently went to
N.Y. I was made President of the T.S. in Boston. Subsequently
when the Esoteric Section was formed by H.P.B. and W.Q.J. I was
admitted and afterwards became--was appointed--its President.
These positions I held until I left Boston in April 1900.

At the time I joined the T.S. H.P.B. was in India, and
had started "The Theosophist" magazine there. Judge had begun
the publication of the "Path". There was little else in the way
of Theosophical literature. "Man--Or Fragments of Forgotten
Truth" came next; this was later expanded into Esoteric
Buddhism; "The Occult World", "The Key to Theosophy" came in
rapid succession.

Right here it would be well to say that Sinnett was never
admitted to the E.S., because he would not pledge himself not to
divulge certain of the teachings which can only be given under
such restriction. Some of these reasons are given in the Key to
Theosophy.

In consequence of Sinnett's refusal to accept such a
pledge he went wide of the mark in some important points in his
Esoteric Buddhism in regard to the evolutionary chain. This gave
rise to some controversy which never could be settled without
that which could not be made public.

In the early days those who were first drawn to the T.S. were the
spiritualists--also various kinds of faddists. When these found
that Theosophy did not pander to, nor agree with their
preconceptions and prejudices, they took their departure; there
were some however who sought for truth alone, and those remained.
In the meantime there was going on a great work; that of laying
down of the occult lines of force, and centers of work. When it
is remembered that H.P.B. was for some years a visitor to this
country before she "woke up" Judge and Olcott and formed the
T.S., the idea may be grasped that the most important work of the
Movement was not on the surface. The average person makes much
of organization, form, method--authority and what not, and in
crystallization of idea, defeats understanding. Thus the
attacks, splits, controversies, and other foibles that have been
perpetuated during the history of the Movement in this
generation. You must have noticed that all the difficulties that
have arisen in the T.S. raged around personalities; there have
been no doctrinal differences; this is significant. You may
also have observed that those who belittle Judge, will be found
belittling H.P.B. An ancient saying has it that "accursed by
Karmic action will find himself he, who spits back in the face of
his teacher"--not an elegant saying perhaps to our ideas, but it
conveys a fact of most grave import in occultism. By these
fruits you will know them.

I think that I have told you that my connection with
Judge was intimate on inner lines; these cannot be explained,
but to me they are the only real ones.

The T.S. represents the world; in it, in embryo are
fought the battles of the world; ignorance, superstition,
selfishness, ambition--all are there; but as the Master wrote
once "So long as three true brave souls remain the T.S. cannot be
destroyed". It is my belief that the true T.S. is not contained
in any one organization, but that its members exist in many
organizations, the binding force being difficult to give
understandingly, but I will try.

At the time of the passing of W.Q.J. the members of the
T.S., and particularly of the E.S., knew that they had been in
personal touch with the messengers of the Great White Lodge, so
that their minds were more than ready to receive a successor in
that line. Two or three of the prominent New York members --
notably E.T.Hargrove, who was Judge's private secretary during
the last year of his life--and E.A.Neresheimer--obtained
possession of Judge's keys and went through his private papers;
in these they found references to a certain chela, whom
Neresheimer determined to be in regard to Mrs. Tingley whom he
had known for about a year, and whom he had brought to Judge's
notice. The idea being in their minds that there must of
necessity be an occult successor, and concurring in the opinion
that Mrs. Tingley was indicated, they send out a circular to the
E.S. that Judge had appointed her as such. The minds of all,
being in the receptive condition I have mentioned, accepted
everything as stated by the few in New York, but those at a
distance had no inkling of the true state of affairs and kept on
in full confidence. Those who found that they had made a mistake
in the first place in foisting Mrs. T. upon the organization were
in too doubtful a position to attempt explanations; one of them
only--Mr. Neresheimer--(who had introduced her to
Judge)--remaining as her supporter.

Mr. Neresheimer had been the Treasurer of the T.S. for
years and was well-known to the members, and his support was
sufficient to offset any withdrawal of the others in N.Y.

Mrs. T. took advantage of the situation, and most
plausibly and shrewdly strengthened her position for two years
after her advent, then formed the "Universal Brotherhood" with
herself as absolute dictator; carrying with her by far the
greater number of the members throughout the country. A year
later she went to Point Loma and established the institution
there.

As to my part in it--I was in Boston, and saw no reason
to doubt the statements made of those in N.Y. whom I believed to
be sincere and of good training and judgment. I should have
known by other means the true state of affairs,--but this had
happened--when Judge passed out of life, I lost touch with him;
doubtless I relied on him too much, and had not exercised my own
intuition; from later events my comprehension is, that this loss
of touch was purposely done in order that I might strengthen my
weakness in that direction. I went to Point Loma at Mrs.
Tingley's urgent request to assist in the proposed work, and was
there for two years, helping to prepare the way for the expected
developments, before I began to get back the touch I had lost. I
am slow to turn back from any task I have set myself, and am
prone to excuse inconsistencies and deviation in others, so that
although I had begun to doubt, and to see, it was more than a
year afterwards before I saw so clearly and unmistakably that I
took occasion to tell Mrs. T. the facts as I saw them, and to
state my intention to withdraw from all connection with her. She
tried of course in every way to change my determination, but
finding me unchangeable, she let me go, and as I afterwards
heard, gave out that she had sent me away for "bad conduct"--just
what I do not know. This of course, to "save her own face" as
the Chinese say. I am quite will aware of her capacities in the
above direction form the history of others who had discovered her
real character, and left; there is no slander too low or mean
for her to use in such cases to justify herself. Sorry as I am
to say it, such is the character of Katherine Tingley, the Leader
of the Theosophical Movement Throughout the World, as she styles
herself--(there is more of it that is simply too nauseating to
write.) It was a hard schooling for me, but it had its good uses
and effects. I feel no enmity towards her; I truly pity her and
would help her do right any time it might be in my power. I also
feel most deeply towards those who are held in mental bondage by
her; but nothing can be done--they must open their own eyes,
they mare not in a condition to have them opened by anyone else.

Perhaps you may see now, why it is that I am so fearful
of any abridgment of individual judgment, or cessation of effort
to develop individual intuition.

Katherine with a large number of her "students" are in
this city this evening giving the play of "A Midsummer Night's
Dream"; It will be beautifully staged, and everything will be
done to give a fine a fine impression--undoubtedly with success.
She will also speak in Belasco Theater on Sunday eve on "Some
Practical Lessons in Human Life", and will doubtless present a
fair picture to the mind's eye; and yet she is as I have said.
Those who see these pictures would not believe anything different
from what they see--and she knows it, and preys upon the best and
noblest in human nature for her own ends. I tremble for the
Karma she invokes.

Well I must turn in now; will write again soon.
with love,
as ever,

[The above is typed] (Signed) Robt.
Crosbie


June 1996 DTB letter to M. J. -- extracts


============================================



On Crosbie and Judge:

Question from M J : --

Can you give me a reference on the C. G. Legros story
about what Crosbie said to Judge? I have not seen it in print.
Have you ? Where can I find it ? Or is it only "hear-say ?"
And then, there is that further story you hint at concerning
Crosbie's reputation. On this I have indeed heard and read
something. Let me offer this to you to check out and please let
me know more about it.

Answer by DTB On Crosbie:

You speak to me of the story ( or gossip ?) that Crosbie
"impregnated his maid." I have heard of something spread many
years back, by someone or other in the old Point Loma times. One
or more of those old members who knew Crosbie and of his reasons
for leaving Pt. Loma spread these rumors about him.

But there is also a direct and positive denial from Mrs.
Josephine Crosbie to be considered. In any case, to me it is
unsavory, and as Crosbie is dead, and so are almost all others
who knew him, this remains as I see it, an unverifiable item of
slander or gossip.

I really cannot guess why anything less than the truth
was ever mentioned or said. Here is what I have heard: (I then
quoted extracts from the bio-chronology on Mr. Crosbie -- see
above material )

==========================================


offered by DTB
====================================================

4.

Jerry:

As far as I know Mr. Wadia was good friends with Krishnamurti.
At least he gave me to understand that.

Mr. Crosbie had some serious differences with Mrs. Tingley, and
when they could not be reconciled he and his wife left Point
Loma. He did not go into detail as far as I know as to what
those differences were.

For "real Theosophy" study what H.P.Blavatsky WROTE. You won't
get as clearly anywhere else. This because OPINIONS are mixed
with it. ( My own are obviously included here -- I mean
opinions. )

I wrote it was a foreshadowing of what a 6th Round organization
would be when as I understand it the BUDDHI-MANAS will be
operative and there will be annoying interference from the
desires and passions which have latched on to and constituted the
LOWER MANAS. It is our Lower-Manas which gives rise to unclear
perceptions of truth, laws and verities. Wisdom is that which
encompasses all these as practical Ideals. If the KEY TO
THEOSOPHY (HPB) is studied, most of this becomes quite clear.

The ULT is not a PROVIDER OF NOVELTY. It exists to provide the
doorway into esotericism and occultism through the writings of
H.P.Blavatsky and W.Q.J. The KEY TO THEOSOPHY (HPB) is one of
the best books to use to grasp this. It is on line through
Blavatsky Net.

Best wishes,

Dallas

==========================

5.

Dear Dr. Tillett

In answering your questions let me place some "attachments" for
you to read.

If placed in the body of an E-mail letter it would be very long.

I hope this presents no problem to you.



Briefly:

1. Mr. Crosbie was not "ejected" from the THEOSOPHICAL
SOCIETY at Point Loma. He and his wife left. [ I attach some
biographical notes ].

2. The "role of the DES" (whatever that may be) would have
no role in "management of the U.L.T. " [ I enclose an attachment
giving a note on the organization of the U.L.T.] Further if you
possess a copy of THE FRIENDLY PHILOSOPHER by Mr. R. Crosbie (I
will be glad to send you one, [although John Cooper ought to have
his own copy in his library, as he was an associate of the U.L.T.
in Sydney, many years ago when my father and mother visited him
in the winter of 1958/9] you will read there in the last section
"IN THE BEGINNING" the answers Mr. Crosbie made to his friends
and associates when the U.L.T. was started.

3. The "control of the U.L.T. " is made plain in the
attachment that deals with its organization. To put it
paradoxically all associates have the same status: "volunteers."
They all "own" it to the extent that they give their time money
and work to its program. Yet, none own it in the personal,
financial or legal sense. Mr. Crosbie made it plain that "It is
a name given to certain principles and ideas." Those require no
physical lodgment or ownership as they (as ideas) reside in the
minds of men and women interested in them.

To publish books and magazine requires money and editorial work.
To discuss ideas requires an open field, or any one's home, or a
building and halls if available.

You could as well ask: Who owns THEOSOPHY? And I believe the
answer would be: "No one can own or patent a Law of Nature."
"No one can place a patent on History." But I would observe that
in my experience few histories are totally unbiased.

If you seek the "secret" history of the Theosophical societies
and their offshoots, then the best I can suggest are the 2 books:
"The Theosophical Movement --1875-1925" and "The Theosophical
Movement 1875-1950." I am sure both of these are in John's
library. The first is now OUT OF PRINT, the 2nd is available. I
think the price is about $ 7.00. Both are based on articles that
appeared (written and edited by Mr. Crosbie, I believe) in
THEOSOPHY Magazine, Los Angeles :
MASTERS AND THEIR MESSAGE, vols. 2, 3, 4; and Theosophical
HISTORY Vols. 8 to 10; and then the AFTERMATH series in Vol. 23.

In the Bombay magazine THE THEOSOPHICAL MOVEMENT in Vol. 17 will
be found an historical review covering several articles it is
titled THE CYCLE MOVETH. In Vols. 25, 26 will also be found a
different series titled: THEOSOPHICAL MOVEMENT : 1875- 1950 ;
Also THE THEOSOPHICAL MOVEMENT IN OTHER AGES, Vol. 35, p. 93.

In trying to answer you I looked through the INDEX of both
THEOSOPHY Magazine and THE THEOSOPHICAL MOVEMENT and found a few
articles there on esotericism, which might offer you clues.

THEOSOPHY

ESOTERIC AND EXOTERIC Vol. 32 p. 308
MOTIVE IN ESOTERIC SCIENCE 14 175
ESOTERIC TEACHING (Sinnett) 38 202
ESOTERIC VALUE OF CERTAIN WORDS 4 79 421
HISTORY OF ESOTERICISM 13 385


THE THEOSOPHICAL MOVEMENT

ESOTERIC COLLEGES 11 169
ESOTERIC AND EXOTERIC (B P Wadia) 30 271
ESOTERIC HISTORY 37 225 285
ESOTERIC PHILOSOPHY 36 516
THE ESOTERIC SECTION 2 52
ESOTERIC THEOSOPHY Answers 11 171
SEPTENARY PRINCIP. IN ESOTERICISM 33 326


I am aware of the frustrating difficulty you are presented with,
and the hope you express that some "secret" will open up.
However I doubt that there may be anything that remains "secret"
any longer. I say this because if you have read ISIS UNVEILED,
The SECRET DOCTRINE and H.P.Blavatsky's articles, you will have
noticed that there has been reference made to a secret Grand
Lodge of the BROTHERHOOD OF ADEPTS. And, that this Brotherhood
has existed ever since the world and our Universe began. [ISIS
UNVEILED II 98 - 107; S D I xxiii, 122, 516, II 275,281, 215,
636, 641 The THEOSOPHICAL GLOSSARY 303,

Until such time as the world of history, science, investigation
realizes that the HUMAN INTELLIGENCE and CONSCIOUSNESS are
eternal and immortal ENTITIES and REALITIES, this aspect of
knowledge will remain a nebulous a blurred "secret."

Theosophy teaches that LIVING INTELLIGENCES (Human MINDS) that
have passed beyond the grade of our average human level of
consciousness exist. It is claimed there that these have existed
since the most remote past, and will so continue till the end of
the inconceivable future.

Read, for instance, the pages of the MAHATMA LETTERS and the
LETTERS FROM THE MASTERS OF WISDOM. Are they normal
correspondence? Do they not indicate that outside the rigid (and
current) lines and parameters of "dead-letter" translations and
the now narrowed and narrowing walls of Orientalism, and that
literalism which is called "the Doctrine of the Eye," there is a
far deeper science and wisdom that unites the knowledge of
natures' LAWS with the practice of a man's (and woman's) daily
life? The ETHICO-MORAL area is that which I indicate. For this
pertains to the development of the Soul and not to the mere
physical frame that so limits us all.

There are two areas where our scientific training of rigid
materialism and literalism in interpreting ancient scriptures and
current psychological mysteries, do not appear to have any points
of reference.

They revolve about the curious notion that Man's SOUL (and
SPIRIT) are deemed to be IMMORTAL. And that every human is an
ETERNAL PILGRIM on a journey that leads eventually after many
incarnations to a goal one can only very dimly define as "sublime
PERFECTION."

As an analogy consider our well-established seats of learning,
and how an academician may pass his whole life in learning a vast
number of details on a very narrow (or on many) subject(s). The
process of selection and the devotion applied is always
individual. The true motive for such effort is known only to the
individual, though it might be speculated about by his comperes.

It should be clear that the planes, realms and speculations (to
be traced down the ages in all philosophies, religions,
histories, lore, myths, annals, etc...) concerning the CAUSE,
SOURCE and MOTIVES of Nature's existence and its Laws -- as well
as the reason for Man's existence, are forever a "secret" for
those who believe that luck, chance, and blind fate (perhaps) are
the sole cause of our existence and the diversity of our
interests. Theosophy in its system includes these parameters and
adds several more that provide reasonable answers to the
condition of things as they are.

At least, that is briefly how things seem to be to me.

I am sure this will not completely satisfy you, but if you wish
to ask further, then do write, I will try to answer.

Best wishes,

Dallas TenBroeck


SEE ATTACHMENTS

==================================

-----Original Message-----
>From: gregory@zeta.org.au [mailto:gregory@zeta.org.au]
>Sent: Tuesday, July 10, 2001 11:23 PM
>To: theos-talk@yahoogroups.com
>Subject: Theos-World ULT Mysteries

The discussion about the role and positive or negative aspects of
the ULT
reminded me of a few intriguing mysteries about the origins and
control
of the ULT.

1. Why was Robert Crosbie ejected from Pt Loma?

2. What has been the role of the DES (the ULT ES organization) in
the
control and/or management of the ULT?

3. Who actually has controlled the ULT throughout its
development, and
how?

On question (1) there are several versions, notably those of the
ULT and
Pt Loma, but there are also "inner" accounts, at least one of
which is
probably accurate. The DES (question (2)) remains one of the
great
secrets of Theosophical history (not unlike the ER of the Adyar
TS); I
hope that its history and teachings will be made accessible to
students
of Theosophical history when I complete the history of secret
societies
in the Theosophical movement on which John Cooper and I were
collaborating at the time of his passing. But the role of the DES
has
been even greater than that of the Adyar and Pt Loma ES groups
because it
has remained largely "invisible". For example, it is not, to my
knowledge, referred to in a single history of the Theosophical
movement
(and is not, of course, mentioned in the Theosophy Company's
history).
Question (3) relates to the real history - as opposed to the
vague
historical statements - of the ULT. No organization operates
without
leadership and systems of power and control, and those that deny
they
have such systems are inevitably more rigidly controlled by those
who
actually hold the "non-existent" positions of authority.

I do not in any way denigrate the work (or, particularly, the
publications) of the ULT, but I would venture to suggest that the
public
relations position it takes simply misrepresents the reality.
Scholars in
the field know, for example, who wrote Theosophy Company's
history and
who headed the movement at various stages of its development.

It is, of course, equally true that the real "inner" history of
both
Adyar and Pt Loma have never been published. Perhaps a little
more open
access, accurate and honest information and the release of
historical
material would promote (rather than damage) the Theosophical
movement?

Dr Gregory Tillett


==========================================

6.

Wednesday, July 18, 2001

Re: Theosophical HISTORY

Dear Denis:

I respect your views and research.

Yes I believe that each of the various offshoots of the ORIGINAL
THEOSOPHICAL SOCIETY in N Y (inaugurated: Nov. 17th, 1875) has
different explanations concerning events. [see BLAVATSKY:
Collected Works (TPH), Vol. I ]

Events are framed for posterity in documents. The causes and
conjectures of those who research history will for ever remain
opinions are and will always remain PERSONAL OPINIONS.

It is for the new reader to determine what seems appropriate, and
how much time can be spent on this, and, it is time well spent if
one intends answering questions on the subject from inquirers.

It however detracts from the time one can spend on studying
THEOSOPHY and learning what it teaches, and figuring our if it
makes good sense.

When all is said and done it is the logic and common-sense of
THEOSOPHY that leads the inquirer into a self-made certainty (or
a self-made delusion), depending on the basis taken and the
methods of study and comparative criticism employed.

I have done the comparative work for myself that you propose
doing, and it is a good exercise to do it so that you will learn
for yourself what these differing points are. Keep good notes of
your findings for future reference and back-checking.

As far as I am concerned, I prefer letting others do their own
research. I state my opinions, as far as possible only on
matters with which I have direct experience, and I try to define
that so that no element of "authority" enters into it.
Consequently I try to avoid perpetuating rumors or opinions about
people I have not met or whose writings do not seem to indicate
support of someone's qualification. It is better to show where
primary material can be found than "set up shop" and try to
interpret it to inquirers, in my esteem.

You mention Mrs. Tingley, and her being characterized as a
"spiritualist," or a "medium." I never met her and only look at
what she wrote and decide from that what I can understand of her
nature. And this is a rule I try to apply to all. As t Mr.
Judge being "led" or "misled" by her, I have no idea of how to
value that. I looked at the copies and excerpts from the
readings and diary notes and do not seem to get much knowledge of
additional inspiration from them. I suggest that you consider
and compare the work that the THEOSOPHICAL SOCIETY Section in
America did between 1886 and 1896 with that which it did under
Mrs. Tingley for the period, 1897 to 1907. did her "leadership"
add luster and assistance to what Judge had done? What has been
the fate of the THEOSOPHICAL SOCIETY in A since then?

You then mention the possible relations between Mme. Blavatsky,
Mr. Judge and the Mahatmas. But, from what you write you do not
seem to be acquainted with what they have themselves written on
the subject, or of their relations, and what the situation is
concerning past, present and future relations, with, and between
Great SOULS ( Great Spiritual Entities ), whether incarnate or
disincarnate. I believe that would be a pre-requisite. Why
should death of the physical body be the end of their work and
influence?

Again I have to rely on reports and have no direct experience of
those relations. But I can say that I have read and studied
THEOSOPHY extensively. And I believe that I can figure out some
relationships. But, again, I may not be prepared to share my
speculations. I strongly believe in independent study and the
marvelous quality of uninfluenced individual decision making
power. That is important to every researcher.

I can say that the information you desire to find is probably
available out of the mass of the original Teachings of Theosophy,
and each one will have to seize what he can. Each will have to
do their own work. Make their own decisions, and derive what
they can from the great and ancient philosophy. There are no
sure "short-cuts." Yet, when in doubt, there are always those
who are ready to try to assist on specific requests.

Suppose I were to advance a certain opinion; until such time as
you verify it yourself, you are using my word as a basis. In
other words you are relying on secondary evidence and my
opinion -- which may or may not be accurate.

I may say to you that H.P.Blavatsky Mr. Judge, the Mahatmas
etc., are not "dead" in the sense the average person takes "dead"
to mean. If you rely on my say-so, then you still don't know if
I am aware of a FACT (and have satisfactory personal evidence of
it) or am merely expressing a hopeful speculation. What evidence
and logic have your derived from a study of the KEY TO THEOSOPHY
(HPB) ? The logic and details are there, and can be applied to
the in formation contained in ISIS UNVEILED and The SECRET
DOCTRINE . As I said, there are no "short-cuts."

If you wish to inquire into the "mental health" of Mr. Judge
towards the end of his life then read his last articles in THE
PATH / THEOSOPHY of 1895/96. Read also the articles from his
friends concerning their valuation of him and his work, printed
IN MEMORIAM after his death, and placed in THEOSOPHY magazine for
April / September 1896.

I believe you will see the difficulty. In making decisions, that
for us would be final and satisfactory, but, for others would
appear ridiculous and the vague vaporings of credulous fools, no
useful progress can be made.

If you can procure a copy of LETTERS THAT HAVE HELPED ME
published by THEOSOPHY COMPANY, Los Angeles in 1946, you will
find towards he end of that special centenary issue a number of
important statements concerning Mr. Judge, and the nature of his
"borrowed body" incarnation. These are not found in the
publishing of that book by other publishers.

Best wishes,

Dallas

=======================



-----Original Message-----
>From: D----- K
>Sent: Wednesday, July 18, 2001 10:35 AM
>To:

>Subject: Re: -- U L T Day Letter July 25th 2001


> DTB One needs to get one's facts straight and stop relying on
> second hand opinions and views. To which one adds (sadly) a
> fresh layer.
>
> If any one is further interested in straightening the record I
> will be glad to supply what facts I have and can find
>
> Best wishes,
>
> Dallas
DK>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>

Thank you. Things are not getting much clearer, tho. I need a
scorecard to figure out who are the players, and which teams they
are
playing on. The more I read here, the more confusing things seem
to be
getting. I am ordering books from various publishers to try to
clear
it up.

Books recommended by several impartial
unbiased
observers-

You, (Dallas) recommend -

The Theosophical Movement: 1875 - 1950, Theosophy Company, 245 W
33rd
St., Los Angeles, CA 90007

I will write to them asking for their catalog, to get this one.

President John Algeo answered my inquiry, saying,:

" The best general histories are these:

Ransom, Josephine, a Short History of the Theosophical Society,
With
a preface by G. S. Arundale, Adyar, Adyar, Madras: Theosophical
Publishing House, 1938. Pp. xii, 591.

Ransom, Josephine, The Seventy-Fifth Anniversary Book of the
Theosophical Society; A Short History of the Society's Growth
from
1926-1950, 1950. Adyar, Madras: Theosophical Publishing House Pp.
Xii,
252.

For the American Section, the best history is this:

Mills, Joy. 100 Years of Theosophy; A History of the
Theosophical
Society in America. Wheaton, Ill.: TPH, 1987.

A brief and impartial history by an academic that covers the
whole
movement and not just the Adyar Society is this, which has some
inaccuracies, but is not ill-intentioned:

Campbell, Bruce F. Ancient Wisdom Revived: A History of the
Theosophical Movement. Berkeley: University of California Press,
1980.
Pp. X + 249."

The only one of these that I see in the QUEST catalog is the Joy
Mills
book, so I am sending for that one. I don't suppose any of these
are
available on line?

I was really surprised at seeing Mrs. Tingley called a
Spiritualist
Medium. When I saw that mentioned in OLD DIARY LEAVES, I just
assumed
that it was Mr. Olcott's bias that prompted it. There is no
mention of
that in the SUNSET "biography" of her. I am not sure how many
teams
Mrs. Tingley was playing on.

Seeing this in more than one source, especially when the sources
disagree with each other in almost all other things, gives more
weight
to it.

But then that leads to real questions about the mental health of
Mr.
Judge at the end of his life. Why would he be going to a medium
to
contact Mme. Blavatsky after she was dead?

Not only was she against the "spirits" when she was alive, but
the
fact that she was "overshadowed" by the Mahatmas, who pretty much
wrote (through her) all of the books and articles, and stood
watch
over the body at all times.

When she was asking her niece about Pi (3.141+), her explanation
was
that she didn't know anything about what she was writing, and
that
some other intelligence was using her as a stenographer
essentially.

She gave much the same story to others at various times. KH
claimed
that he (and M) wrote ISIS & The SD. About the time of her death,
various insiders wrote about seeing HPB as a spirit,
metamorphosing into
a high Adept.

I would think that by the time Mr. Judge met Mrs. Tingley all of
the
Mahatma's Astral bodies, and those who used to stand guard around
HPB
when she was alive, would have retired to their usual abode, and
the
intelligence that had been the human woman, HPB, would have had
almost
no interest to Mr. Judge. I can understand him seeking to
communicate
with any of the Adepts (still living). Evidently they weren't
communicating with him. But, for him to be seeking a Medium, and
then
to ask after Mme. Blavatsky instead of those Adepts all around,
mystifies me. Hence I wonder if Mr. Judge had suffered a fall, or
an
accident, with a sudden change of personality in the months
before his
death.

I suppose that I can find some answers in these books that you
and
other impartial observers recommend. As I assume that you and Mr.
Algeo are not on the same page, I would be interested in your
evaluation of the books recommended.

Dennis


==========================================

7.



Tuesday, July 17, 2001



Dear Friend:

Here is a copy of the Bio-Notes compiled on Mr. B. P. Wadia


DTB


========================
COPY -----------------------------------




B. P. WADIA


A LIFE OF SERVICE TO MANKIND

__________________________________________________________



1881 - 1903



October 8th 1881

BAHMAN PESTONJI WADIA was born on October 8th 1881, the eldest
son of Pestonji Cursetji Wadia and his wife Mithabai.

The Wadia family were originally from Siganpore, near Surat, some
230 miles north of Bombay. They were famed as shipbuilders, the
frigate TRINCOMALEE, renamed "FOUDROYANT" which they built, is
still preserved in Portsmouth harbor. The British government, in
part payment and recognition of their services, deeded large
tracts of coastal lands north of Juhu on Salsette Island
immediately north of Bombay, to the Wadia family.

It was not a large family by the standards of those years and
consisted, in addition to a younger brother named Jehanghir, of
two sisters: Manijeh ( married Sir Rustum Masani) and Jerbai who
remained a spinster. Bahman went to the "New High School"
conducted by J. D. Bharda and K. B. Marzban in Bombay and took
the matriculation examination, but never entered College.
Instead, his father arranged for him to learn and have experience
in the textile business in a large British textile firm. This
relation begun in the year 1900 was short lived as the young
Bahman refused, in the course of business to tell any untruth,
and this had been demanded of him. He resigned, and joined his
father's firm, only four weeks before the latter's sudden death.

BPW's father, Pestonji, engaged in the sale of textiles and was
highly regarded in Bombay markets. His premature death when
Bahman was only 19 years old placed this young, seemingly
inexperienced man, in charge of his father's business. He was
now responsible for the maintenance of his widowed mother and his
brother and sisters. With the help of a close family friend
experienced in textiles he soon learned to manage it, and
prospered at it.

He had earlier made the acquaintance of Mme. Blavatsky through
her writings to which an old family friend, J. D. Mahaluxmiwala,
a member of the Bombay Theosophical Society had introduced him.
Every day he would travel from the family home in Parel (North
Bombay) by tram, to work in the "Fort" district, in South Bombay.
Finding Bahman (hereafter BPW) sincerely interested in philosophy
and other serious subjects, Mahaluxmiwala "gave" him a 2 volume
set of Mme. H.P. Blavatsky's THE SECRET DOCTRINE (and a bill for
forty rupees.) BPW was then 18. Reading THE SECRET DOCTRINE, he
said, was like "coming home."

H.P.B. opened the doors in this life for him to the innate
knowledge from what must have been already acquired in past
lives. Like the opening of the flood gates of memory, that past
wisdom was awakened by her book. He secured confirmation of the
moral sense that was his intrinsically. He resolved that as soon
as he could, he would devote his life to sharing Theosophy with
all whom he met.


1904 - 1908


By 1904 BPW had made a great success of the textile firm, and,
then sold it to free himself from further business engagements,
so that he could devote himself fully to Theosophy thereafter.
The capital so acquired was carefully invested so as to take care
of his mother, sisters and brother.


1903

He had joined the Bombay Lodge of the Theosophical Society in
1903, and Mr. Mahaluxmiwala initiated him into the secrets of
editing, as he was made sub-editor for the periodicals: THE
THEOSOPHIC GLEANER and THEOSOPHY AND NEW THOUGHT, edited by him
from the Bombay Lodge of the
T S.


April 15th 1904

On April 15th 1904 he offered his services to Col. Olcott, the
President-Founder of the T.S., and they were accepted.


February 17th 1907

After the death of Col. Olcott, on February 17th 1907, he made
the same offer to Mrs. Annie Besant, who succeeded Olcott in the
responsibilities of the Presidency of the T S, and she accepted
him. Wadia offered to come to work at Adyar. This was also
agreed on.

In 1907 BPW mentioned sailing out 7 miles into the harbor of
Bombay to see Elephanta, the famed ancient temple, said to be
over 350,000 years old constructed from the living rock of the
island when Rama was then the King of India. Ages ago, a
gigantic stone statue of the Trimurthi: Brahma-Vishnu-Shiva, had
been carved out of the rock of the island and around it a cavern
had been chiseled so that a space of about an acre under stone
formed the monument. It was for that reason the Portuguese named
it Elephanta, because of the huge stone elephants that decorated
the approaches to the cave. He spoke of this to several friends
assembled around his death-bed, saying that it was there that he
had a "vision," and held a dialog with the "Master" at the
"Brahma-Vishnu-Shiva Cave."


1908 - 1919


He left on February 3rd 1908 from Bombay for Adyar. There Mrs.
Besant appointed him after some time the manager of the
Theosophical Publishing House; and later, assistant editor under
her, of the daily NEW INDIA. At the headquarters of the
Theosophical Society in Adyar he was soon recognized as a
powerful and constructive worker.

His responsibilities were widened to include being the assistant
editor of THE THEOSOPHIST under Mrs. Besant.

Under her direction he began to work in the HOME RULE MOVEMENT,
and soon was renowned in the political circles of the day, and
among the members and leaders of the INDIAN NATIONAL CONGRESS
(this had been earlier started by Mr. A.O.Hume, a retired
Secretary to the Government of India, an early Theosophist of
1880, and a pupil of H.P.B. Later, under Gandhiji, Nehru, and
many others, it eventually served to win political independence
for India in 1947).


May 5th 1909

BPW spoke of being asked, soon after his arrival at Adyar, to
speak on May 8th 1909 at the "White Lotus Day" Meeting,
commemorating the death anniversary of Mme. Blavatsky. He said
that he had written and memorized his talk, but, on the platform
he forgot it completely. He spoke, but did not recall what he
said afterwards, yet, the audience was most enthusiastic. He
said he had been wearing a new silk kurta (long formal shirt) for
the occasion. When he took it off he noticed that it smelt
strongly of sandalwood, and retained that odor for many weeks
thereafter. He concluded he had been "used" by the Master on
that occasion and had spoken "under his influence," so to say.

BPW knew personally all the great figures of India, of his time,
both literary and political, and was often visited by them when
they came to Bombay. Among these were Dr. Sarvapalli
Radhakrishnan the first President of Free India, Mrs. Sarojini
Naidu, Dr. Bhagwan Das, Pundit Bhawani Shankar, and a host of
others. When visiting Bombay, they would often stay with him as
guests and friends. Valuing his enormous integrity and the
instinctive love of the masses for him, which they knew he
commanded, they would, from time to time urge him to return to
politics, saying that a person of his worth was much needed,
especially after Gandhi's murder (1948). He gently but firmly
refused, saying that aspect of his life was over, and that he was
working on something far wider and deeper reaching: Theosophy,
which he urged them to investigate and learn about. (1936 -
1957) Sadly, few took this advice.


June 16th 1917

His early activities of a political nature in Madras, in the
Indian Home Rule Movement, promoted by Mrs. Besant and George
Arundale, earned for all three of them an "internment order" from
the British Government of Madras State, and accordingly they
were deported from Madras city to Ootacamund (a "Hill Station,"
some 300 miles West of Madras city) and interned (a form of house
arrest) together from June 16th 1917. [ Gulmarg (Rose-avenue)
was the name of a cottage that Col. Olcott had built on land he
had bought in 1888, in the Nilgiri (Blue Mountains) Hills -- he
intended it as a place where HPB and he could retire to in their
"old age".] This cottage is located near Snowdon peak reservoir,
about 4 miles from Ootacamund, at an altitude of nearly 7,000
feet. The internment lasted till September 7th 1917

It is in and on these great rounded hills that the mysterious
Toda tribe consisting of a group of 550 persons, men and women,
(no children) for as long as history records, dwelt for uncounted
millennia, served by the equally mysterious tribe called the
Badagas--secure and aloof from intrusions by the Indians of the
plains--until the British explored and settled there, treating it
as a "Summer Capital" away from the stifling heat and humidity of
Madras. [ See HPB's THE PEOPLE OF THE BLUE MOUNTAINS for further
information on the Todas and the other mysterious tribes of those
mountains. In THE DREAM OF RAVAN will be found another hint. It
speaks there of the self-sacrifice of the pure and saintly tribe
of the Todas who gave up their freedom and liberty when Lanka was
conquered by King Rama c. 350,000 B.C., to protect the world by
closely controlling the evil that incarnated from generation to
generation in the vicious and dwarfish Mula-Kurumba tribes people
who were then banished by King Rama to the Nilgiris in their
care.]

Mr. Wadia knew more about those mysterious personages than many.
He stated one time that the "real Todas" had retired to secluded
and secure places shortly after the British started coming there.
They had "had themselves replaced" with others who looked like
them, but were not Todas. An incident in 1937-40, when walking
in the afternoon (as was usual) between tea-time and dinner, with
Mr. Wadia and others of his household, comes to mind. We saw on
one of rough forest roads on the high hill backing Gurumandir,
some distance ahead, a person dressed in the customary white
wool, toga-like attire of a Toda. He was apparently waiting for
Mr. Wadia. BPW asked us to wait for him and he walked alone up
to this personage who was a few hundred yards away. They
exchanged some words. The "Toda" turned and left, walking up
into the jungle of the mountain above. Mr. Wadia then waved us
up, but he did not explain the encounter, nor allay our curiosity
until several years had passed.


THE T.S. PRESENTATION OF THEOSOPHY CHANGED


BPW, after some time spent working in Adyar had realized from his
study of HPB's writings in THE SECRET DOCTRINE, ISIS UNVEILED,
and the many articles found in early issues of THE THEOSOPHIST,
and LUCIFER that the T S was no longer promulgating pure H.P.B.
Theosophy. He discussed this with Mrs. Besant, Mr. Leadbeater,
and with other friends and co-workers at Adyar, who appreciated
his fundamental devotion to H.P.B. and the Masters' teachings.

Many a discussion was held on what could be done to bring the
Society out of the then dominance of the psychic proclivities
(the 3rd Object) that held the attention of so many members, with
a view to encourage the kind of study and work which the Original
Impulse of the Movement, (the 1st and 2nd Objects) as defined by
the doctrines promulgated by HPB and the MASTERS since 1875
implied.


November 21st 1918

Later, in conversing with some friends, BPW mentioned that he
had a vision in Adyar on November 21st 1918 of H.P.B. He said
that vision, and the earlier one in 1907 of the Master ( at
Elephanta ) had inspired and energized his whole life with the
certainty of Their reality and continued existence, and the power
and worth of Theosophy as a living and practical philosophy of
daily life.

It must be remembered that the T S had been inaugurated to help
mankind at the juncture of this cycle of its existence, to bring
the materialism of the age to an end, and to give as much
knowledge as might help bring mankind to a knowledge of and
practice of ideals. For this reason The Universal Unity of all
Beings, and the brotherhood of Man, Karma and Reincarnation were
shown to be provable doctrines and to have an extreme antiquity
in the literature of the Ancients. The "Eternal Philosophy,"
Sanatana Dharma, was to be restored. Universality, Immortality,
Law and Brotherhood were to become the standards for the general
membership of the T S to know, understand, and aspire to
practically. But the modern membership of those days had quite
forgotten those objectives.

The value of the Theosophical Movement as refigured, had been
found to be almost totally lost for men of those years. These
friends of HPB questioned deeply the methods that could be used
to institute an internal reform -- back to the Original Lines.
Then, if this could not be done internally, could it, or would it
have to be done from outside?

Many plans were formulated, reviewed and revised. These
included:

1. the founding of an international magazine where
writers would have entire freedom of expression and where
Theosophical principles could be expounded.

2. Since HPB had stated in her article (WHY THE VAHAN)
that it was the duty of the T.S. to keep in touch with its
members, and through this journal of a few pages it was
originally done on a free basis; a magazine devoted to pure
Theosophy would have to be started, where the older article
writings of HPB could be reprinted for modern readers.

3. An Institute of an international cultural
type could be started so that the traditions, philosophies, arts
and sciences of various parts of the world, and India, could be
compared and made available to the general public.

4. For youths who were away from home and studying at
local colleges, an inexpensive residential hostel could be
established, with strict discipline along the lines of practical
Theosophy.

5. Every effort to be made to present to the
membership of existing Theosophical Societies what pure
Theosophy was, in the words of HPB. Study classes were to begin.

6. HPB's original writings were to be reprinted for use by
students and all new-comers.

To have a permanent home for this six pronged plan in India, he
began to negotiate for the purchase near Ootacamund, in the
Nilgiri mountains of an old estate of 100 acres of eucalyptus,
fruit orchards and potato fields, some distance away on the "Old
Mysore Road." It was then named "Brookhampton" -- and it was
renowned for its library, which he also bought. The property was
renamed by him later: "Gurumandir," (Temple of the Guru). This
is situated 4 miles out of Ooty, municipal electricity was
finally brought out to it in 1956.

This is quoted from: T. L. CROMBIE, FRIEND OF INDIA, by E.
Beswick, pp 2 - 4)

Mr. Wadia stated that as time passed and he and his friends tried
to bring about some reforms in the TS in Adyar, but the minds and
actions of the chief officers and members seemed to become
directed more towards psychism and sensationalism. They tried to
direct the mind of the leaders of the Society "back to Blavatsky,
and her Theosophy, and that of the Masters." It was a continuous
gentle pressure, firmly unrelaxed, that was used. In the
meantime other events had matured and an alternative opened.





1919 - INDIA'S FIRST LABOR UNION


In the course of his political work under Mrs. Besant, BPW became
acquainted in 1917 with the plight of the textile workers in the
local Madras mills, some of those who labored there came to him
at the offices of the Daily newspaper: NEW INDIA.


April 27th 1918

He investigated their working conditions and found them to be
oppressive and inhumane: extremely long hours with no reasonable
rest periods, low pay, and other conditions of duress.
Preliminary meetings were held in the fall of 1917, and in the
spring of 1918. The first Labor Union to be started in India:
the Madras Textile Workers' Union was then organized on April
27th 1918 and Mr. Wadia was asked to be President and represent
the laborers.

The building in which the Madras Labor Union is housed is known
as "Wadia House;" it faces "Wadia Park." On the parapet at the
top of the two storied building, over the front door, a bust of
BPW has been installed. On entering the front door one is
greeted by a large photograph of BPW as a young man -- as he was
when he was President of the Union in 1918. His desk and the
stationery he used at work are still carefully preserved there,
and shown to visitors with great affection and reverence.


1919

The British Parliament had been aware of labor unrest in India,
but unable to understand the conditions that had brought this
about. In 1919 it summoned Mr. Wadia, as President of the MADRAS
TEXTILE WORKERS UNION, and others, to London, to give testimony
and answer the questions before a PARLIAMENTARY COMMISSION. This
Commission was to consider not only the Labor situation, but also
various other matters which were to be addressed a year later and
embodied in the "Montford Reform Act of 1919."


May 8th 1919

Wadia left India May 8th 1919, sailing in the company of Mrs.
Besant, Mr. P. K. Telang and Mr. Jamnadas Dwarkadas, who were to
tour the T.S. Lodges in Europe. This project was to be partly
political and partly Theosophical.

BPW's visit to England, and the testimony he gave to the
Parliamentary Commission was well received and listened to with
attention. A pamphlet embodying his statements was printed and
circulated. A White Paper issued officially by Parliament at
that time, includes a transcript of his cross-examination and
answers.

BPW's visit to England and his well known capacities as a writer
and speaker resulted in his being invited to visit and speak at a
number of the T S branches in England and on the European
Continent.

The Indian Government then appointed him a delegate to attend the
FIRST INTERNATIONAL LABOR CONFERENCE under the LEAGUE OF NATIONS
to be held at Washington D.C., November - December 1919. After
finishing his tour of the European Lodges he sailed for autumnal
New York. His position was a technical advisor to the India
delegation.

Having discharged his responsibilities in Washington, he was
asked to tour American and Canadian Branches of the T S,
lecturing on THE SECRET DOCTRINE, on H.P.Blavatsky and her
message, and on the need for every FTS, as an individual, to
acquire for himself knowledge, and then study and apply Theosophy
individually.

When in Washington D.C. he paid a visit with Eugene Debbs to the
tomb of Abraham Lincoln, one of his heroes, and laid a formal
wreath upon it. He then found that his itinerary involved a trip
to California where he stayed at Krotona in Hollywood.

The T S in America was then undergoing some difficulties in
connection with the establishing of Krotona as a headquarters for
the T.S. and there was a change of Presidents. Mr. Wadia
recommended a "Back to Blavatsky" effort stressing that in his
opinion the T.S. was no longer following the lines laid down by
H.P.B. and was in danger of failing in its mission. He
interested himself in the outlook of the "Towards Democracy
League." Mr. Rogers, the new president of the TS Section in
America was disturbed and sent a cable of protest to Mrs. Besant
on May 21st 1920. At that time Mr. & Mrs. Bailey, who occupied
positions of trust ( as respectively, National Secretary, and
Editor for the American Section ) were removed from office by Mr.
Rogers, on the grounds that they were out of harmony with his
administration. On July 12th at the National Convention changes
in the administration took place, Mr. Wadia was thanked for his
work on the platform, but the protest sent to Mrs. Besant was
also endorsed.

While in Los Angeles he came upon a Times news paper
advertisement of lectures on Theosophical subjects conducted by
THE UNITED LODGE OF THEOSOPHISTS.


1919 - MEETS MEMBERS of the UNITED LODGE OF THEOSOPHISTS


He was then visiting the Krotona Lodge of the T S in Hollywood, a
suburb of Los Angeles. He paid a visit to the ULT and listened
with attention to the talk given. Earlier, his fame had
attracted members of the ULT to visit and attend his talks under
the T S auspices.

They appreciated his point of view in regard to HPB and as a
result he held a number of talks with these persons and learned
at first hand of the aims and objectives of the ULT -- that they
had been reprinting in THEOSOPHY magazine Mme. Blavatsky's
articles, and, those of Mr. W.Q.Judge--with whom he was
unfamiliar. He accepted an assignment to speak from the platform
of the ULT on the subject of Mme. Blavatsky and The Secret
Doctrine.

He obtained Judge's books: THE OCEAN OF THEOSOPHY, THE EPITOME
OF THEOSOPHY, ECHOES FROM THE ORIENT, and read them. He then
realized what a gap had been created in the minds and knowledge
of those in the T S by not having access to Mr. Judge's writings
for nearly 25 years, and in being given a false picture of Mr.
Judge as a renegade.

He attended more meetings of the ULT, then held at the
Metropolitan Building, in downtown Los Angeles. There he met
with, and held long talks with Mr. John Garrigues, Mr. Westcott
and Mrs. Grace Clough, and a number of active ULT associates who
had known and worked with Mr. Robert Crosbie, founder and
energizer of the "pure Theosophy" program of the impersonal
U.L.T.

Mr. Wadia said he was thrilled to read the Declaration of THE
UNITED LODGE OF THEOSOPHISTS, and to realize that a group of
students already existed, who had banded together without any
political or official structure on the basis of the practical
application of HPB's Theosophy. He found that the principles of
practical brotherly work and unity survived, and those were being
applied impersonally. All ideas of "successorship," of
"leadership," of "politics" and "personal" authority had been
excluded from this energetic association.

Here, he found established in practice the operations of a group
of impersonal students - a basis which he and his friends had so
deeply and long discussed in Adyar--a reform of the T S. It now
remained to see whether he could bring about an agreement with
the present T.S. "leaders," Mrs. Besant in particular, to such a
program of internal readjustment, back to the Original Objects
and the Original Program of the MASTERS.


November 1919

It was November 1919 in Los Angeles. Mr. Crosbie had died only
five months earlier: June 25th 1919. His loss, BPW observed,
seemed to have left some despondency among the workers at the
ULT. They felt they were too few, and some had been thinking of
perhaps rejoining an existing T S reorganized by Mr. Hargrove out
of fragments of the "Point Loma T.S." in New York. Mr. Wadia
dissuaded them from this, in view of his intimate knowledge of
what the problems of the T.S. were.

He affirmed his belief in the need for the ULT, and the practical
application of those principles its Declaration stood for. It
was known that Mr. Crosbie had told some of his closest
associates just before his death when they spoke of their
discouragement, that "they would not have too long to wait" for
some help to arrive. From all that was said and understood
between them, it seemed clear that this "help" was at hand.
Certainly there was a great meeting of the minds.

They began to plan what ought to be done, in all fairness to Mrs.
Besant, to the T S in Adyar and elsewhere, and to the defining of
Mr. Wadia's future position and the discharge of his continued
responsibilities to all of those before he would be free to join
the ULT. He promised those at ULT that if he was not successful
in instituting a change and a reform in Adyar, he would return in
a short while. His duty required that he continue his tour,
complete his work in the T S, then return to India and Adyar.

He would in addition work on what he had found and learned; study
Judge and Crosbie; and, when in Adyar, he would fight for true
Theosophy. He would try to secure from Annie Besant a public
reversal of the false attitude maintained against Mr. Judge for
so many years. He did try this, as will be seen from Professor
A. H. Nethercot's biography of Annie Besant, [Vol. II, p. 328,
THE EIGHT LIVES OF ANNIE BESANT, Publisher: University of
Chicago Press]; but was unsuccessful in securing a public
reversal from her. To him, privately she admitted that Judge had
been wronged, just as earlier Col. Olcott had admitted the same
to Laura Holloway, but he would not make this public.]

In going through some of the older magazines published in Bombay
and Adyar, during the period when he was with Col. Olcott and
Mrs. Besant (1906-1921) one will come across a number of
statements of support made by BPW for the policies of those in
charge of the T.S.: Mrs. Besant, Mr. Leadbeater, Mr.
Krishnamurthi, etc... These appear to be at variance with his
later words and actions after his resignation from the T.S. As
he explained this, they were sincere statements made by him at
the time and within the framework of his knowledge at that time.

BPW now knew that Mr. Judge, one of the original founders, was no
longer well known to the general membership of the T.S. and in
Adyar between 1897 and 1919. He along with HPB and Col. Olcott
had remained faithful to their pledge and to the Masters' Cause.
BPW felt compelled to inquire into the reason why such an
important and valuable asset to the T.S. had been lost and its
memory virtually buried and obliterated so far as the membership
at large was then concerned.

BPW saw in the nature of the work that Mr. Judge did for
Theosophy in America, a fiery devotion which brought an enormous
increase of public interest in, and respect for, Theosophical
principles and doctrines for the ten year period between 1886 and
1896, when Judge died. [ The membership grew from about 350 to
over 4,000, and the number of Branches from about 20 to over
400.] It was similar to the devotion and energy of Col. Olcott,
when he and HPB had first came to India; and Theosophy from 1879
had burgeoned and spread over the land, and then to Ceylon,
Burma, Japan and other Eastern countries. But there was a
difference between Judge and Olcott. Col. Olcott was healthy and
became famous in India as a magnetic healer, until warned by the
Master to stop. Judge, on the other hand had contracted Chagres
fever (back-water fever which attacks the liver) in Columbia or
Mexico where he went between 1876 and 1883, as a young man, for
some of his New York clients who had mining interests there, and
he was frail physically ever afterwards. The lingering disease
was known to carry off the person in the course of some 14 years.
The last three years of his life were noticeably those of a very
sick man.


1919 - 1922

ON THE WORK OF W.Q.JUDGE, A FOUNDER OF THE T.S.
( An "aside" )

As an aside to this narration of the work and life of BPW it
becomes necessary to write of the events in 1894-1896 involving
Mr. Judge, Mrs. Besant and Col. Olcott after the death of HPB, so
that the perspective is clear and some understanding of what Mr.
Wadia found out is had as of 1919-1922.

BPW determined that in 1894-6 Mrs. Besant, and Col. Olcott, were
the prime cause of a serious problem caused by their
misunderstanding of Mr. Judge's stand and function for Theosophy.
He was accused by them ( Mrs. Besant taking the position of a
"prosecutor)" of fraudulently imitating or copying the Masters'
handwriting when providing them with certain "messages" which
came from Them. Mrs. Besant and other recipients admitted that
the content of the messages was not being questioned, only the
fact that they seemed to be written in scripts that were used
before H.P.B. died. She, of course, was no longer there to use
them. This was a puzzle. How did Judge figure in this ?

Mr. Judge stated openly at that time, that he was in frequent
touch with the Masters and that the said messages were Theirs and
not his; nor had he written them. He offered to prove this, but
none of the accusers took him up on this offer to demonstrate, as
history reveals. [ Both HPB, WQJ and others had, earlier,
published a number of articles in LUCIFER and THE PATH concerning
the rationale of letter "precipitation"--how a "matrix" impressed
and long established in the electro-magnetic substance of the
astral light could be repeatedly used to save psychic energy--in
sending new communications. Such a matrix did not extinguish
with the "death" of any one person, but could continue to be
used, as in these cases, where another person might be used as
the focus for that work to be done, as, apparently, Judge was so
used. It was the context and the content, as well as an interior
code impressed in the "message" by the sender which certified to
its authenticity. No "seal" or other external physical
appearance could be used by unconcerned parties to make a
determination of its authenticity. These criteria alone would
not serve an inquirer in verifying the genuineness of the
letters, or other artifacts, precipitated from the astral light.
It may be recalled that earlier, suspicions had been entertained
in HPB' life time of the genuineness of certain letters from the
Mahatmas, like the "Prayag letter." She, and Damodar K.
Mavlankar had been the targets of such suspicions by Sinnett and
Olcott.]

Judge warned Col. Olcott in advance that an attempt in the T S to
make a ruling on such a question would establish a "belief in
Masters" as a dogma of the T. S. -- which specifically disavowed
any dogmatism. On this point the "Judicial Committee" convened
by Col. Olcott in London in July 1894 agreed; the "charges" were
dropped, and amity was ostensibly restored. The membership of
the T S were sent a report by Col. Olcott entitled "On the
Neutrality of the T S." For some unfortunate reason this setback
rankled with those who had become accusers of Mr. Judge, and
these accusations were renewed in the beginning of the next year,
1895.


1920-1922

BPW attempted during over two years (1920-21) to bring about, a
change in the "leaders" of the T S at Adyar and elsewhere,
pointing to the true Theosophy of HPB, and the S D; working
with Annie Besant, and other leaders of the Theosophical Society
in Adyar, trying to secure their understanding of the wrong that
had been done to Mr. Judge and to the whole of the Theosophical
Society in America, as well as to members everywhere within the T
S, between 1894 and 1896.

BPW's innate sense of duty, his honesty and courage compelled in
taking this up directly with Mrs. Besant. He asked her about the
splitting up of the T.S. in that period, 25 years ago.

Col. Olcott had on Sept. 7th 1894 excommunicated, in effect, the
whole American Section of the T.S., which had, under his, Col.
Olcott's earlier suggestion, [see his letter written in 1893
addressed to W. Q. Judge--quoted in CANADIAN THEOSOPHIST, 1923,
Vol. 4, p. 1, and March 15th p. 11.] reconstituted itself at its
Annual Convention held in April 1894, "The Theosophical Society
in America," in full fraternal association with all Theosophical
Societies anywhere.

This excommunication goes against the first object of the
Society: BROTHERHOOD. Documents supporting these facts were
provided to BPW, and these same documents are available for
independent verification today. BPW determined to find out if
the breach could be repaired, and if the unity of the public
Theosophical Movement could be restored by Mrs. Besant, joining
with him, and others, to mend the misunderstandings that had
caused the unbrotherly break of 1894.

After several heart to heart conversations in 1920-21 with Mrs.
Annie Besant on his return to India and Adyar, BPW found that
while she admitted to him in private that what had then been done
against Mr. Judge and the "Theosophical Society in America," 25
years back, was wrong, she refused to make a public retraction
and restore Judge's fair name in Theosophical publications and
elsewhere.

Wadia determined that the only path that remained to him,
personally, was to resign from the T.S.


July 1922

When he left, he sent a pamphlet of information, in July 1922, to
those with whom he had become acquainted. He stated there that
he would be working thenceforth for Theosophy through the UNITED
LODGE OF THEOSOPHISTS, which of all existing Theosophical bodies
in the world, was the one that he had found to be closest in
ideal and practice to the original programme of the THEOSOPHICAL
SOCIETY as started by the Masters, with, Mme. Blavatsky as
Their Agent, Col. H.S.Olcott as President for Life, and with Mr.
W.Q.Judge as Counsel to the Society, and later as General
Secretary of the American Section T.S. [ BLAVATSKY: Collected
Works (TPH), Vol. 1, pp. 121-130 ]

The thirteen other founders, or, original members of the T.S. in
1875, being more interested in spiritualism, rather than in
philosophical and religious investigation; soon dropped away from
membership in the T.S. Only the three named remained steadfast
until their death to the work of the Masters and to Their Cause.

In terms of time it should be remembered that Mrs. Besant had
contacted HPB and Theosophy late in 1888, or 13 years after the
T.S. was established.

This occurred because after she had been asked to review THE
SECRET DOCTRINE she was so struck by the wisdom to be found
therein, that she determined to meet Mme. Blavatsky. Shortly
thereafter she joined the T.S. in London (May 1889). As she was
an accomplished thinker and writer, and as her sincerity in
adopting the Theosophical outlook and life was evident, Mme.
Blavatsky asked her to assist in editing her magazine LUCIFER as
co-editor.

Mrs. Besant had only had about two and a half years experience in
the T.S. in this incarnation, before HPB, her teacher, "died."
Whereas Mr. Judge, and Col. Olcott had been in it, and with HPB
since the outset, or 19 years earlier, by 1894, when the
accusations against Mr. Judge were made public by Mrs. Besant and
Col. Olcott.

BPW, stated that he did not "look back," nor did he mention ,or
apologize for, what he had written earlier in support of the
policies of Mrs. Besant, and others of the leaders of the
Theosophical Society in the period when he was a member between
1903 and 1922. That door was closed.

He thereafter directed the whole thrust of his energy and work
into that body, the UNITED LODGE OF THEOSOPHISTS, which was
effectively using the methods of work and exemplifying the
principles outlined in the original programme of the Masters.
These are found embodied in the Declaration of the UNITED LODGE
OF THEOSOPHISTS.


1920

In July 1920 BPW attended the CONVENTION OF THE AMERICAN SECTION
T.S. in Chicago. By this time he had also become a member of the
American Section of the T.S.

A question arose and resolutions were framed to permit the
Administration of the Section to expel members who criticized its
officers for "autocratic and underhand methods of
administration." Mr. Wadia opposed such a measure which would
have muzzled freedom of speech.

The President of the American Section T S, at that time desired
to apply this to suppress and quell criticism of certain actions
he had earlier taken without the prior approval of the American
Council. [ see O.E.LIBRARY CRITIC issues 1919-23 for more
details about the thrusting on the T S membership of the LIBERAL
[OLD] CATHOLIC CHURCH, STAR OF THE EAST, CO=MASONRY, etc.]

Mr. Wadia's opposition to the apparent high-handed methods of the
President of the American Section
T S, galvanized a great measure of opposition to this objective,
and the thwarted President then wrote to Mrs. Besant (as the
International President T.S., at Adyar) complaining of Mr.
Wadia's "interference" in local affairs. Mrs. Besant replied,
upholding Mr. Wadia's stand on principles, while deploring his
possible "interference" in local affairs. She said that her
acquaintance with Mr. Wadia for many years had confirmed her
entire trust and respect for him. But, she added, they did not
always agree.


September 20th 1920

>From Adyar on Sept. 20th 1920, Mr. Wadia wrote a letter and
published copies of it to the membership of the T S in America,
clearly setting out his views on this matter. He wrote, in
summary :

"Criticism should never be grounds for expulsion
of any member. Majority vote should rule all matters of
administration. While in America and staying at KROTONA,
Hollywood (now moved to Ojai), he encountered evidence of wrong
principles and wrong methods apparently used by certain
administrators in the American Section. He was then slandered by
those officials, and a complaint had been lodged in Adyar with
Mrs. Besant, International President T S. Mr. Wadia proceeded to
expose publicly what was going on. He stood for the principles
of clear speech and an exposure of such matters, as it concerned
all members who were free to vote."


He returned in 1920 to Europe, and traveled to Paris to attend
the WORLD CONGRESS OF THE T S there. Thereafter he was asked to
visit a number of countries where T S Branches were active; he
visited Belgium, lecturing in Brussels, Antwerp, Ghent, Ostend,
Liege, Charleroi, Marianwelz. 19 lectures delivered, two at the
Universite Internationale. He was enthusiastically received and
listened to by those engaged in labour reform and by their
members, the workers themselves.

He received, then, an invitation to attend the FIRST WORLD
CONGRESS OF PSYCHICAL RESEARCH, to meet in Copenhagen; and
another from the THIRD WORLD BROTHERHOOD CONGRESS, to meet in
Prague. As he was not able to go to either of them he sent
papers, which were received with satisfaction.

Following Belgium, he visited Holland, where he worked for 2
weeks, 56 meetings were held. Copenhagen was next visited where
4 talks were given to various groups. Then, on to Sweden, Malmo,
Goteborg, Gefle, Stockholm; then to Oslo, Norway, where the
Annual Convention of the Norwegian
T S was held. Next to Helsinki, Finland. A tour which began in
Marseilles in the South of France on February 20th ended October
20th 1920 in Finland. He then sailed back to India.



1921


October 25th 1921

Meanwhile, the Government of India in 1921 appointed Mr. Wadia a
member of the Indian Delegation to the SECOND INTERNATIONAL
LABOUR CONFERENCE under the LEAGUE OF NATIONS, which was to meet
in Geneva, Switzerland, October 25th, 1921 and this was to be
continued for a month. This necessitated a second trip to
Europe, and In November 1921, after the conference, Mr. Wadia
again sailed for America and thereafter he returned to make his
final efforts in Adyar--and these being unsuccessful he resigned
in mid-1922.


1922


July 18th 1922


B.P.Wadia resigned from the Theosophical Society on the 18th of
July 1922. He broadcast the nature and reasons for his
resignation widely to members of the TS. He also advised them of
his joining the UNITED LODGE OF THEOSOPHISTS because of their
policy and work.

He further spoke of his finding that W.Q.Judge had been wronged
in the period of 1894-96 by those in the T.S. who had attacked
him on flimsy and insufficient evidence.

After his resignation he returned to Los Angeles. As an
associate of the ULT, he worked thereafter for Theosophy in
company with that body of students dedicated to the promulgation
of original Theosophy as it was to be found in the writings of H.
P. Blavatsky and W. Q. Judge.

He issued an 18 page pamphlet entitled:--

TO ALL MY FELLOW THEOSOPHISTS AND
MEMBERS OF THE THEOSOPHICAL SOCIETY

A statement by

B. P. WADIA

________________________________

This included:

His letter of July 18th 1922 to Mrs. Annie Besant as
President of the TS, and the General Council.


A letter of explanation about the divergence from HPB's
Theosophy and the Original Programme by the TS; how he had found
the ULT which was dedicated to that.


His letter of resignation dated 18th July 1922 addressed
to the General Secretary of the Indian Section TS resigning from
the Indian Council and the T S.



===============================


October 1st 1922


In response, the T S, Adyar, issued : "AN OPEN LETTER TO MR.
WADIA" by J. Nityananda and J. Krishnamurthi. This was reprinted
by KROTONA, Hollywood in America, Oct. 1st 1922 and circulated to
the American T S membership.



1923-28


Many members of the T S all over the world who were interested in
HPB's Theosophy as she taught it, separated themselves from the T
S and became associates of the ULT.

This influx of new associates necessitated the formation of a
number of new ULT's in the Eastern seaboard of America: New
York; Philadelphia, Pa.; Washington, D.C.; and several Study
Groups were formed in other towns : Reading, Pa.; Chicago,
Ill., some of which later became Lodges.

A period of intensive education into the principles and
fundamentals of Theosophy ensued. The impersonal practical work
of teaching and spreading pure Theosophy, using the ULT methods,
began for these new lodges and new associates. Mr. Wadia and
other older students of the Los Angles Lodge threw themselves in
to this work, and spent long months in various new centers that
had been formed, so the work flourished. But the need for
Lodges, so associates could meet for mutual study and work went
beyond America and soon Lodges were formed in London, England
(1925); Paris, France (1928); Amsterdam and The Hague, Holland;
Antwerp, Belgium, and elsewhere.


1922 - 1928


Those who have known him in those early days felt the power and
thrust of his will to work for the Great Lodge through the ULT.

As it was essential to make a clean break with "Adyar Theosophy,"
he adopted an almost rigid attitude of exclusion to their works
and writings. He advised students to concentrate on what
Theosophy was, in terms of the actual wording used by HPB, WQJ
and the Masters.

He used to say that we ought to devote all our energies to that
(the actual wording used by HPB, WQJ and the Masters ), the rest
was unessential. This special emphasis, study and
self-discipline would provide the food for Devachanic mediation
over the work each individual had done in their "present
incarnation," and as such, any other study would be "lost" when
this personality "died." The other, PURE H.P.Blavatsky
THEOSOPHY, was for "all time." And, that was where we ought to
be placing our efforts.

His work was to consolidate those old students of Judge and of
the TS who desired to get back to the study of original
THEOSOPHY, and meld them with the new students who desired to
learn, and had no background in Theosophy. A series of intensive
study classes was started. Exercise and criticism for those who
wanted to learn to do platform-work was instituted. He prepared
and used for the: GUIDANCE OF ULT PLATFORM WORKERS. This
consisted of a number of points they had to apply if they wish to
work in that way for ULT.

In New York, the U.L.T. used a large auditorium on the ground
floor of the HOTEL DES ARTISTES, at 1 West 67th ST., just off
Central Park, and near to Columbia University campus. Meetings
were held on Sunday: Theosophy School before noon, and a public
lecture in the evening. Wednesday evening Study Class, Question
and Answer Meeting; Friday: OCEAN OF THEOSOPHY Study Class and
then a Practice Class for new students and those who desired to
do platform work. Other meetings were held during the week.

Mr. Wadia conducted one of the Theosophy School Classes.
Transcripts of 5 years of work in such NY T. School classes
exist.

Students would meet in the evening, informally, several times a
week at individual homes, to discuss Theosophy and various
aspects of the work. This developed a large-hearted camaraderie
and was an active manifestation of brotherhood in action,
gathering all ULT associates together.

Mr. Wadia, working at the New York Lodge had an office in the
building and a large volume of correspondence was handled.
Students from England came over to familiarize themselves with
the program ULT had evolved of methods of work in New York, so
that they could then take them back for use in the London Lodge
that had been planned.

Associates from various European countries visited New York for
the same reasons so methods were learned that could be used in
their own ULT Lodges. These were planned to soon be opened in
France, Holland and Belgium. It was a whirlwind time when
everything seemed to be happening at once, and the great
influence spread over all those who served as the "seeds" of
future ULT Lodges and ULT work for the next 50 years.


1925 The SECRET DOCTRINE photographically reprinted

One associate contributed $ 25,000.00 for the photographic plates
needed to reprint THE SECRET DOCTRINE. This was one of the most
important things done, as it permitted HPB's major work to be
studied in its unedited original.


November 17th 1925

The ULT in London was opened November 17th 1925. Its Bulletin
was started in 1930.

Mr. Wadia always said that it was dangerous to approach the study
of THE SECRET DOCTRINE through the use of an "abridgment." Any
such "filter," however impersonal and good, inevitably held up
"barriers" between HPB and the student.

He held that ISIS UNVEILED ought to be first studied and read.
Its contents formed a valuable introduction to Theosophy and to
The Secret Doctrine. The Secret Doctrine then, ought to be
approached slowly and following a steadily held determination to
read and take the time to comprehend gradually what was read, it
ought to be read a few pages a day, notes should be taken of the
subjects covered, and gradually one should build up one's own
reference book on the subjects covered in various places.

The enthusiasm and the intensity of study and of learning and
practicing Theosophy, inspired by Mr. Wadia in the period between
1922 and 1928, probably equaled those of the time of Judge during
the years 1886-1896 in New York and the rest of the USA.
Margaret Thomas, for instance was inspired to prepare and publish
her THEOSOPHY or NEO-THEOSOPHY so students could compare the
differences made to Theosophy by writers for the T S, like Mrs.
Besant and Mr. Leadbeater, after the death of Mme. Blavatsky.

Many articles for THEOSOPHY magazine were written by BPW, and he
used to say that Mr. John Garrigues and he were like two
brothers, one could write the first part of an article and the
other finish it and no discernible change was noticeable. Or
they would share the burden of writing a series of articles, each
writing alternating articles. Certainly he had a unique rapport
with those in Los Angeles who bore the responsibilities Mr.
Crosbie had passed on to them. It is there and in consultation
with the Los Angeles students that the plan to return HPB
Theosophy to India, and to open a Lodge of the ULT in Bombay was
worked out.

In New York most of the Sunday lectures were taken by Mr. Wadia,
or by visitors from Los Angeles. He also handled the "Answering
of Questions" meetings on Wednesday. As students developed
knowledge and capacity, they took over the burden of handling
many aspects of the ULT Lodge work, and sound principles were
given a secure practical foundation.

A Library was started, and the lending of the more expensive
books to students was also undertaken. The conduct of Theosophy
School was at first a training ground for those who would be
teachers there, and weekly reviews of the work was done by all
teachers, co-teachers and reporters in turn. A meticulous and
constant attention to all details of the work was supervised and
carried out by him, so that within the brief space of 4 years a
cadre of capable and knowledgeable volunteer students arose.

The other Lodges started in the East Coast of the US:
Washington, Philadelphia, Reading, and several Study Classes were
all attended to; they adopted and used the same patterns of
intensive study and application and drew the attention of
individuals who were interested in Theosophy to the focus of
joint and purposive, constructive work.

Periodically Mr. Wadia used to take trips, visiting Lodges on the
East coast and then swing back to the Los Angeles area, visiting
San Diego, San Francisco and Lodges clustered in between those.


1928-1929

When Mr. Wadia let some of his more intimate friends know that it
was intention to bring the ULT work and method to India and
establish in Bombay a basis from which to spread HPB's pure
Theosophy, several students became enthusiastic about this.
Preparations were made each on their own, but in collaboration
with each other to arrange to get to India towards the end of
l928. There they planned to spend the next few months locating a
suitable place to hold meetings, and also make residential
arrangements for themselves and another group of student workers
that was to come with Mr. Wadia early in 1929. Along with BPW,
Miss Virginia Beadle and Miss Sophia Camacho, both of New York,
intended to come. Later on, Mr. T. L. Crombie of London planned
to come and help in the editing when the magazines were to be
started. Mr. and Mrs. TenBroeck of Los Angles and Donald
Townsend also decided to go.

The two young, unmarried ladies (Virginia Beadle and Sophia
Camacho) had decided to help in the effort for the revival of
HPB's original Theosophy in India, and they planned to travel and
live together; chaperoning each other, so to say. Mr. Wadia
laid stress on the need for the most correct of personal
demeanors by those who would support and work closely with him in
India for the ULT effort of bringing HPB's Theosophy there. He
made it clear that there would have to be a molding of the
private life of the visitors to fit and agree with the cultural
mores and customs of the Indians, rather than with those of the
"ruling British" and other "whites," including Americans, in
business or as missionaries, who, when living in India had
adopted an aloofness from the Indians, borrowed from the attitude
adopted by the British when in India, as a kind of "privileged
group."


September 21st 1928 Paris ULT

A group of students active in Paris wanted to take advantage of
Mr. Wadia's presence to establish their own ULT in Paris. Their
Lodge was founded and the first meeting held on September 21st
1928. Since 1925, under the inspiration of Mr. Wadia, two
members of the T S in France who had left it, feeling
dissatisfied, started a monthly magazine named THEOSOPHIE. Mr.
Louis Revel took on the duties of editing the monthly, and later
on, of books also published - translations of HPB and WQJ
writings. Mr. M. Girardet assumed and arranged for the necessary
financial support. A COMPAGNIE THEOSOPHIQUE SA was started at
that time. Mrs. Sophia Wadia was one of the original directors.
[Mrs. Sophia Wadia was fluent in French, Spanish and English, she
had a marvelous, almost photographic memory and was a fine
speaker. Mr. Wadia used to say that he would write an article or
a speech, she would read it, and then could reproduce it almost
exactly as prepared. ]


November 17th 1925 London ULT

London saw the inauguration of the ULT Lodge there on November
17th, 1925. Seven of his friends from the Adyar days had
resolved on this and established study classes, a library, and a
regular monthly BULLETIN of the London ULT began publication (in
1930).

In London some of those prominent in Theosophical work were met,
including Mr. Trevor Barker, who had at that time had already
published THE MAHATMA LETTERS TO A.P.SINNETT was actively engaged
in editing H.P.BLAVATSKY's LETTERS TO A.P.SINNETT. He and Miss
Virginia Beadle fell in love and were married.

This brought about a change in the plans of Miss Sophia Camacho,
who was determined to go to India as she had promised. Mr. Wadia
and she discussed this matter, and they decided that a "marriage
of convenience" would be the best method to employ, it being
understood from the outset that working for Theosophy was the
sole bond between them, and that Mr. Wadia lent her the
protection of his name so that the original plan would go
forward, and so that her valuable help could still be made
available in India. On this basis they were married in London in
1928.

In regard to the publishing of THE MAHATMA LETTERS: Mr. Trevor
Barker had earlier written Mr. Wadia and told him of his
intention of printing those letters. Mr. Wadia replied that he
did not think it was advisable to do that. Mr. Barker went ahead
anyway, and had them published. Later when he met Mr. Wadia in
London, he is said to have asked: "Did I do right in publishing
them ?" To this BPW answered: "You should not have published
them, but I am glad that you did it."


1928

1928 found Mr. and Mrs. Wadia on their way from London to India,
and together with Mr. T. L. Crombie. In October they first
visited the Netherlands staying at the home of Mr. T. F. Vreede
near The Hague. He had been instrumental in bringing back pure
Theosophy as presented by the ULT to that town and to Amsterdam.
BPW gave a number of talks and conducted study classes.


1929

Between January and the end of April 1929, Mr. Wadia lectured for
the London ULT at the Victoria Hall, Bloomsbury, to packed
audiences ( 2,300 +) The London Lodge was then housed in rented
premises in a building a couple of blocks from Marble Arch.
[During the 2nd World War, that building was bombed, a large
number of books were destroyed, and while temporary repairs
enabled meetings to be continued, it was apparent that the London
Lodge would have to seek for new premises. When a building was
purchased at 62 Queen's Gardens, near Paddington Station, the
Lodge made its move.] The London Branch of the ARYAN PATH
magazine (started in 1930) worked out of the building; and in
the floor devoted to the Library, meetings were held for the
London Branch of INDIAN INSTITUTE OF WORLD CULTURE (started in
1944 in Bangalore, India by Mr. Wadia).

In March 1929, Mr. and Mrs. Wadia were in London, they also were
visited by many students from the European continent. They, in
turn, visited a number of the ULT Lodges there before beginning
their trip to India. A ULT Study Group was started in Amsterdam
under the inspiration received by some of its residents from
their visits and talks with him. The Antwerp Lodge was
inaugurated on November 17th 1956. Lodges were also started in
Amsterdam and The Hague.


1929 INDIA


Bringing original and pure Theosophy back to India, was next.
Those students who had gone ahead, had established themselves
there, and had found a suitable hall for meetings in the "Fort"
of Bombay at 51 Esplanade Rd., Flora Fountain (now the center of
the business district). They had located a fine residential
complex at 17 Bomanji Petit Rd. in Malabar Hill 4 miles away,
where apartments were available for all. The Wadias had a small
detached bungalow in the same compound. Mr. and Mrs. Wadia
landed in Bombay on May 31st, 1929 just before the monsoon rains
arrived.


November 17th 1929 BOMBAY ULT

The Bombay branch of the ULT was opened on November 17th 1929.
The inaugural meeting found the ULT hall full and overflowing.
Mr. Wadia was well known and soon Sophia Wadia's oratory was
appreciated. Speaking engagements from various social and
communal groups poured in, asking them to lecture on Theosophy or
on some aspect or other of the ancient tenets of that faith. As
the reputation of the ULT grew, so did the regular membership,
and Study Classes, Question and Answer Meetings, a Theosophy
School for children on Saturday afternoon kept everyone busy most
of the week. The Library was kept open for the public every day
except Sunday from 10.00 a.m. to 5.30 p.m.


1930 - THE ARYAN PATH (The NOBLE PATH )


January 1930 saw the first issue of THE ARYAN PATH (the noble
path) magazine, supported by articles and editorials, by Mr.
Wadia and Mr. T. L. Crombie, who acted as sub-editor. Mme. Wadia
loaned her name to be used as "Editor."

Mr. Wadia was of the opinion that the future of Theosophy in its
presentation to the world would be, in one way, through the
writers and poets of the world. Accordingly he and Sophia became
members of the INTERNATIONAL P.E.N. CLUB. They served the P.E.N.
in organizing its Indian chapter and maintaining its offices and
a monthly magazine called THE INDIAN P.E.N.


1930 -- THE THEOSOPHICAL MOVEMENT

November 17th 1930 saw the issuing of the first number of THE
THEOSOPHICAL MOVEMENT. All articles were unsigned therein,
except those that had been written by H.P.B., W.Q.J. or others
who had made signed contributions in the older Theosophical
magazines.

Dr. Eleanor M. Hough, a ULT student from the Washington D.C.,
Lodge came to Bombay in March 1931. [She was the author of THE
HISTORY OF THE COOPERATIVE MOVEMENT IN INDIA, published by Oxford
University Press.] She became active as its sub-editor, under
Mr. Wadia. After Mr. Wadia's death, Miss M. Dastoor took on the
full responsibility of Editor, and since 1957 has been solely
responsible for continuing this work up until the present.

An active publishing program was started in Bombay, and reprints
of articles and the shorter texts written by HPB and WQJ, in both
book and pamphlet form, have been issued.


1934

A large, older house had been purchased for the Wadias and
several other active families to live in. It was located right
on the Arabian Sea facing the West at Malabar Hill. Some 20
ULTers in various families lived in "Aryasangha" for nearly 25
years in great harmony and friendliness. The Wadias occupied the
upper floor of the main building, and whenever some visitor came,
or some event of theosophical significance presented itself,
associates from all over the area were always invited to come.
Many important persons were thus met, and important events
occurred in which Mr. Wadia arranged that we could participate
in. The ARYASANGHA property was eventually sold in 1957 to
partly defray the cost of erecting THEOSOPHY HALL, for the ULT
activities and some residential arrangements for active members.
It now stands: a seven storied building in the "Fort" at 40 New
Marine Lines.


1938


In 1938 a sister Lodge of the Bombay ULT was opened in Matunga,
about 11 miles to the north of the original Bombay ULT. The
reason for this was that a number of students living there
desired a permanent Study Class and meeting hall. Mr. Wadia gave
the inaugural talk there. Two weekly meetings and a public
library were maintained there.

After the death of Mr. T. L. Crombie, the original co-editor of
THE ARYAN PATH, Dr. Eleanor M. Hough and others assisted Mr.
Wadia in his editing task for this magazine. Mme. Wadia
continued to lend her name to it as its "Editor" until it ceased
publication, soon after Mr. Wadia's death (1957). [ See THEODORE
L. CROMBIE - FRIEND OF INDIA, by Ethel Beswick, publisher:
INTERNATIONAL BOOK HOUSE PVT. LTD., Bombay, November,. 1958. ]

In 1941 equipment was bought to set up a printing press for the
Bombay U.L.T. One of the students, an experienced printer, who
lived in Baroda, some 260 miles North of Bombay, offered to equip
the "SADHANA (responsibility) PRESS" there, so that the three
magazines and other theosophical books could be printed reliably
and without strain.


May 1941 Sadhana Press, Baroda

Miss Mabel Lithander, one of the senior associates of the Bombay
ULT established herself in Baroda to assist in this work. From
the month of May 1941 the magazines were published from that
address. The Baroda Study Group of the ULT began its work at
that time. Work continued there until February 1954 when the W.
Q. JUDGE PRESS was opened in Bangalore. The magazines were
published from the new address thereafter. Sadhana Press in
Baroda was ultimately sold to Baroda University to become the
base for the Baroda University Press. Miss Lithander, retired to
the Nilgiri summer home of the Wadias: GURUMANDIR, in
Ootacamund. She died there May 5th 1958.


1942


1942 was the time of the second World War. Students of ULT
suddenly found themselves transferred by their offices to new
locations. A number of them drew to themselves others who became
in their turn students of Theosophy, and U.L.T. STUDY GROUPS
were formed in their homes in New Delhi (which in l960 became a
Lodge ), Calcutta, Poona, Baroda, and Madras.


August 12th 1942 BANGALORE ULT

On the 12th of August 1942, the Bangalore Lodge of ULT was opened
in response to the needs of students there. A building was
purchased for this purpose: "Maitri Bhavan" (Abode of Friends)
at 15, Sir Krishna Rao Rd., Basavangudi, Bangalore 4. It houses
a central hall for regular meetings, lectures, and study classes;
a library devoted to Theosophical reference books; and also
residential quarters for visiting students. It conducts a
publishing program that is complementary to, and in harmony with
that which the Bombay Lodge runs. In this work it has reprinted
the many pamphlets that make the articles of HPB and WQJ
available to students at low cost following the pattern adopted
earlier by the Los Angeles Lodge.




1945


August 11th 1945

In 1945 on August 11th, the INDIAN INSTITUTE OF CULTURE was
started by Mr. Wadia, with Dr. L. S. Doraiswamy as its first
Secretary. This was to be an extension of Theosophical work, in
line with the 2nd Object of the modern Theosophical Movement.

This brought eminent persons from many countries who were
visiting India to Bangalore to lecture; and it also served as a
forum for prominent Indian specialists to lecture on their
investigations and findings.

Later the name of this institution was changed to THE INDIAN
INSTITUTE OF WORLD CULTURE. And this was formally opened by H. H.
the Maharajah of Mysore.

It houses a large library, sponsors many regular programs of
talks, musical recitals, seminars. And, it has a substantial
publishing program of books, transactions and pamphlets in
addition to its regular monthly BULLETIN.

The inaugural meeting and many subsequent meetings were held at
No. 1, North Public Square Rd. which Mr. TenBroeck had bought as
his home and to be used for that purpose. This building later
became used as the home of the Montessori classes of the
EAST-WEST SCHOOL -- a school that Mrs. E. P. TenBroeck and Miss
Sophia TenBroeck (his daughter) started in 1961. The school,
with an enrollment of over 700 pupils in classes spanning 12
years, from the Montessori to Matriculation classes, has
flourished since then. [ Mrs. E. P. TenBroeck died in 1983, and
her daughter Miss Sophia TenBroeck died in August 1999. The
School is carried forward under a Board of Trustees.]

Some years later over an acre of land was acquired at No. 6,
North Public Square Rd. for the IIWC Institute, and buildings
were erected. These include a lecture hall, the Wm. Q. JUDGE
HOSTEL for students, a LIBRARY, and other buildings. All
activities of the I.I.W.C. were thereafter conducted there. In
1959, following Mr. Wadia's death ( Aug. 20th l958 ), North
Public Square Road was renamed by the Bangalore Municipality and
citizenry: B. P. WADIA ROAD.

The WILLIAM QUAN JUDGE COSMOPOLITAN HOME was opened -- a place
where students could live inexpensively while studying at local
educational institutions. The chief aim in this regard, was to
promote intercultural exchange and universal brotherhood with no
distinctions of any kind being made. Every evening in the main
hall of the Hostel a devotional meeting was held with readings
from the texts of the great world philosophers and prophets.


1955


February 18th 1955

On the 18th of February 1955 Mr. Wadia laid the corner stone for
the present home ( THEOSOPHY HALL ) of the ULT in Bombay at 40
New Marine Lines. 328 persons were in attendance. In doing
this, he used this invocation:

"We lay this Foundation Stone to the Glory of the Great
Architect of the Universe, Vishwa-Karman, whose Hidden Light is
vibrant in every speck of Matter making each a shining spark.
May His Blessings be upon it.

"We invoke the Power of His Wise Master Builders, Their
Cunning Craftsmen, and Their Obedient Servants.

"May the Blessing of the Holy Ones and of Their Servant H.
P. Blavatsky, her colleague William Q. Judge and his devotee
Robert Crosbie, Founder of the U.L.T., be upon it and upon the
Temple to rise above it.

"We declare this Foundation Stone well and truly laid."



1957


November 9th 1957

November 9th 1957, in Bangalore, saw the opening of the New Hall
of the INDIAN INSTITUTE OF CULTURE by the Maharajah of Mysore,
(he was also Mysore State's first Governor in Independent India)
at 6 North Pubic Square Rd. in the Basavangudi quarter of
Bangalore. At that time Mr. Wadia, who welcomed the Maharajah,
renamed the INSTITUTE so that it now included the word: "WORLD"
: -- "THE INDIAN INSTITUTE OF WORLD CULTURE."



November 17th 1957

On November 17th 1957 THEOSOPHY HALL in Bombay was inaugurated at
6.15 p.m. by Mr. Wadia. The auditorium and balcony built to
accommodate 500 was overflowing and people stood in the aisles.
Over 700 were counted. ULT associates from all over India and
several foreign countries came for the event.

The building houses on two floors the main auditorium, above are
two floors devoted to the ULT offices and the Reference
Library -- ( over 100,000 books and pamphlets available ). The
INDIAN P.E.N. has a floor devoted to its offices. On the top two
floors are apartments for active students who work at the Lodge.


1958


August 11th 1958

August 11th 1958 was to be the Foundation Day lecture at the
IIWC. It was to be given by Mr. Wadia, who had been ill for some
days. He had prepared a magnificent talk under the title: OUR
SOUL'S NEED (later reprinted). He began reading it, but his
voice grew weaker, and he turned the reading over to Mrs. Sophia
Wadia, who finished reading it, while he waited in a chair at the
back of the auditorium. A typed copy of this had earlier been
mailed to Bombay, where on the same day at 4.30 p.m. a number of
students gathered in the Library to read it. (The Library room
at the Bombay Lodge is used for meetings of the Bombay Branch of
the IIWC.)


August 20th 1958


August 20th 1958, early in the pre-dawn of Bangalore, the
intimate friends of Mr. Wadia were called to assemble around him,
He was dyeing . The time was 2.20 a.m. He knew that he was
approaching death and desired to speak to them of the future.

He spoke of the changes that the cycles had brought to him. He
reviewed some past incidents in his life. His first meeting with
the Master in the "Brahma-Vishnu-Siva Cave" in 1907; his vision
of HPB early during his stay in Adyar (November 18th 1918), which
two events he said had inspired his life. He indicated that
there would be changes now, and that responsibility would
thenceforth have to be shared among those who had been near to
him, and who would survive him. After this meeting, a number of
students left reports on what they remembered hearing, differing
somewhat as to actual content. The main ideas are reported here.

It was not until that evening, that he actually passed away. The
time of the death of his body was 7.17 p.m. His friends met
immediately after the event and read from the devotional books he
loved: the BHAGAVAD GITA, VOICE OF THE SILENCE, and LIGHT OF
ASIA.

Cremation was the next morning at Chamrajpet, a suburb of
Bangalore.

As is customary, in the early dawn of the morning following a
cremation, two ULT students went to the cremation ground to
collect the ashes in earthen jars so that they could be later
scattered in the Cauvery river, some 80 miles away. They both
stated, that they had noticed on arrival, that there was a very
distinct and penetrating odor of sandalwood in and around the
ashes of Mr. Wadia's pyre. These were collected in jars and
taken by car to the banks of the Cauvery river, at the island of
Seringapatnam. There at the southern tip of the island ashes
were poured into the great river.

August 28th 1958 there was a Memorial Meeting at the IIWC at
which a number of his friends and admirers made speeches in his
honor. His death was noticed in all the major newspapers of the
country.

THE INDIAN INSTITUTE OF WORLD CULTURE in Bangalore, and its
branches in Bombay, London, and elsewhere, hold Memorial
Meetings each year on August 20th in honor of Mr. B.P.Wadia, at
which his work is recalled and reviewed.

===========================


Attached:

Bibliography of works by B.P.Wadia.

Addendum.

===================

Addendum


B. P. WADIA - ADDITIONAL NOTES

====================


MEMORANDUM from W. Dallas TenBroeck:

(EXTRACTS from a letter sent to an inquirer 1992) :

"B.P.Wadia was a friend of my parents when I was born (Dec.
1922). I have lived near Mr. Wadia, and worked with, and for
him, directly and indirectly, until his death in 1958. I hold
him in the highest respect, and have studied his life and his
works for all these years; also, comparing them with the
writings of HPB and WQJ on THEOSOPHY. Here was a man who lived
to help others. In the sense that Tom Paine wrote: "His country
was the World, and "to do good" was his religion."

"Among Mr. Wadia's papers, I came across some mention of his
visiting KROTONA T S in Hollywood (1919), and also of the stir
that he made among the membership of the TS in the US, when, in
1919/1920, he publicly upheld the right of the TS members to
democratically run their elections and resist any pressures (from
their E S or whatever source), that might impair their individual
right to decide how they would vote, or what they would
investigate. He was a member of the American Section of the T S
and spoke and wrote as such, not as a visitor, or an "import"
from Adyar. His opposition was complained of to Mrs. A. Besant
(International THEOSOPHICAL SOCIETY President) in Adyar. He did
write a lengthy letter of explanation that was generally
circulated among the American membership. In that, he
explained his position in the light of Theosophical principles
and again stated that he was actually a member of the American
Section of the TS and had a right to his opinion, and to
expressing it to other American members.

Common-sense and decency demand that no one person, or cabal
dominate others for whatever pretext through coercive means,
especially in the TS where Brotherhood is the only object that
all members have subscribed to. Also, if one cannot tolerate
emergent abuse of principle, the first and only recourse of a
"pledged" person is resignation.

This can only be done individually, not as a group.

A "group" is not essential for the kind of help and support that
the world needs, but there is no reason why any student who is
devoted to Masters, to HPB, and to Their Theosophy, cannot start
where he is and organize a study center with whatever persons
Karma may bring him. It is all in the will, the motive, and a
matter of sincerity, of an inner devotion to HPB, to the Masters,
and to THEOSOPHY, and above all, a grand, embracing and
all-inclusive love for Humanity as a whole.

If reference is made to H.P.B.'s original papers it will be found
that it, the "esoteric body" cannot and may not influence or have
anything to do with the exoteric T.S. This principle has been
violated many times after Her death, by those who chose to
elevate themselves and made claim to be Her "successor." If,
they were, in turn, accepted as such by the membership who were
unprepared to assume the responsibility of independent decision,
which HPB had indicated they should exercise in this regard, the
results proved disastrous in time to the exoteric T S .

Mr. Judge, in the expansion of Theosophy in America, after 1886,
took advantage of the wave of interest that arose, and which, in
many places, he stated was the result of Adept influence felt all
over the country by those individuals whose karma made them
sensitive to it.

Recently a fine biography of H.P.Blavatsky, bearing that title,
by Sylvia Cranston has been issued, the first printing sold out
in 6 weeks time, with little advertisement. [By November 1993
over 10,000 copies had been sold. Over 1800 were distributed to
University Libraries in the USA. A 6th printing is being made and
a paper-back edition has also been issued . A revised edition
has been issues 2 years ago in 2000. French, German, Dutch,
Italian, and Russian translations have been arranged for.]

Students of Theosophy could take advantage of this. The
participation of Theosophical bodies at the Centenary
commemoration of the Parliament of Religions in Chicago
Aug/Sept. 1993 ) underlines the significance of Theosophy, now,
as it was in 1893. [This was repeated in Chicago in 1993.] I
enclose a "bio-chronology" on Mr. Judge, showing the enormous
value of his contribution to the Movement, if you will review the
synopsis of annual REPORTS he reported on as "General Secretary,
Amer. Sec. T. S.," which is included therein, you will see how he
caused the work to expand, employing many fine ideas, and the
energies of many volunteers.

There is early evidence of a type of misunderstanding in T S
history in Adyar, that which relates to "authority," to an
expectation that individual members and Branches of the T.S.
would accept and comply with, in docile conformity and
acceptance, to such "orders" as the President, Col. Olcott, PTS
might issue from "Adyar." HPB will be found to have been one of
the first to protest and resist this authoritarianism. In her
article: A PUZZLE FROM ADYAR, (HPB ARTICLES, Vol. II, p 217;
U.L.T.) she points to the ethical and personal principles of
Theosophical application every member should employ.

These she declares are transcendent to any "orders" issued from
Adyar, whether by the president, or any other person or body that
claimed authority to direct the activities and thought of the
membership. She claimed that the essence of Theosophical
application was the self-induced and self-devised decisions made
by individual members. It was a putting into effect the ethics
of Theosophy based on the independent understanding and choice of
each member. This is how Karma operates. This is how all
mankind and every being in the Universe progresses: on their own
independent decisions at whatever their level of intelligence or
consciousness.

Along with this article: A PUZZLE FROM ADYAR, two more articles
by HPB could be read with great profit, if one desires to
understand the extreme importance of this principle: WHY I DO
NOT RETURN TO INDIA (a letter sent with Bertram Keightley in 1890
to the Indian members, and not published until January 1922 and
July 1929 in THE THEOSOPHIST.) HPB ARTICLES, Vol. I, p 106, ULT;
CWB XII, 156, and SHE BEING DEAD YET SPEAKETH - extracts from
private letters of HPB read to members by Jasper Niemand; THE
PATH VII, p. 121; ULT, HPB ARTICLES, Vol. I, p. 115).

The first "sin against Brotherhood" openly done after HPB's death
was Olcott's precipitous action in declaring the American Section
as a whole had seceded, when, in April 1895, it elected to become
an affiliated, but independently administered T.S. IN AMERICA.
In seeming retaliation for his loss of direct control he refused
to have any consideration for the further actions of the T.S. in
AMERICA, which, had registered its desire to remain in fraternal
affiliation with the T.S. Sections, Branches and Fellows in Adyar
and elsewhere.

He then presented at a General Meeting of the European Section
T.S. resolutions (in 1895) excommunicating the membership of the
T.S.IN A, naming Mr. Judge, its President, and all other members
seceders. THIS WAS AN ENORMOUS ERROR on his part. He had, years
before, given his consent for a similar independence and
continued affiliation. The principle of local autonomy had been
agreed to earlier by him. First, Mr. Sinnett insisted since 1883
that the LONDON LODGE of the T.S. should remain entirely
independent of his control, to which he agreed. Later, he wrote
to Mr. Judge and to HPB that he had no objection to the formation
of independent Sections. The implementation of local
independence had been arranged by the formation, in turn of the
"American Section," the "British Section," and the "European
Section" of the T.S.

The reason for the creation of these several "Sections" was the
rapid expansion of the membership of the T S, and, so as to avoid
the delays and the slowness in administrative matters of detail,
when those were concentrated in the President's office in Adyar,
India - also, because he was frequently absent on tours of duty,
mail was slow and thus detail suffered, as correspondence with
Judge and HPB reveals. Certain problems had also arisen in Adyar
among the staff there which led to unnecessary inaccuracy and
delays.

Legally, it could be treated as a secession of the T.S. outside
of America, as a whole, led by its President: Col. Olcott, from
its original and legal source and center, which had never
changed: in New York. This is a fact in History !

To explain:

When, in 1878 December, Col. Olcott and HPB left New York for
England first, then on to India, they did so as a COMMITTEE (by
Resolution) on behalf of the Parent T.S., that remained in New
York.

Resolutions in the original Minute Book of the TS ( now in the
archives of the T S in Pasadena ) show this. From later notes
(not Resolutions), Col. Olcott attempted to show (in 1895) that
legally there were Resolutions framed (but not formally passed)
which gave him, as P.T.S. (President of the T.S.) the right to
create or do anything for the T S that he pleased, no matter
where he was. Thereafter, the rules of the T. S. were from time
to time changed by him, in India, to suit emerging problems of
administration. So long as these claims and rules were not made
onerous or "authoritative" the various Branches and later, the
Sections, went along with them. They were accepted de facto not
de jure.

In New York, the Parent T S continued under the management of
Gen. Abner Doubleday, who was appointed in 1879 its President pro
tem, and Mr. W.Q.Judge, its Recording Secretary. Later still,
Gen. A. Doubleday resigned and Judge as General Secretary
suggested a "Board of Control" be established to speed up
administrative matters, review applications for membership,
admissions, etc. This was implemented.

Later, (1889-90) Mr. Harte, temporarily assistant Editor of THE
THEOSOPHIST, while Col. Olcott was absent on tour in Japan, made
the claim that the "Headquarters of the T.S. were, wherever he,
the PTS, happened to be located !" And further, stated that all
members and Branches owed "loyalty" to Adyar. (A similar action
seems to have also occurred, after the death of Mr. Judge.

Mrs. Katherine Tingley, in 1896, had been elected Judge's
"successor." She had gradually acquired ascendancy over the
membership of American Theosophists, both exoteric and esoteric.

In 1898 she "ordered" certain changes. This was protested by
several of the prominent members, Hargrove, the Keightleys and
others, who had been working under Mr. Judge and who had then
elected her to be "leader," and "succeed" him. This protest
resulted in a split between her UNIVERSAL BROTHERHOOD AND The
THEOSOPHICAL SOCIETY--which the T.S. IN AMERICA had renamed
itself--and a new body, which resumed the old appellation.

THE THEOSOPHICAL SOCIETY IN AMERICA, was reanimated, and again
brought into being. This new T. S. IN A. continued in existence
under the presidentship of Mr. E. T. Hargrove until the mid
1930s.)

In every case, the imposition of "authoritarian" rule coupled
with the failure to apply fair ethical principles in
administration has led to ill feelings among members, and a
failure in the moral/ethical integrity of those involved became
apparent. Both the enforcers and those who accepted enforcement,
without insisting that common-sense ethical principles be rigidly
upheld, have caused the debasing of the esoteric and the exoteric
bodies. Most struggles have revolved around money and power,
which True Theosophy has nothing to do with. The Masters, and
both HPB and WQJ made this clear.

The matter became further complicated by the unexpected, and
wholly illegal, imposition of force from the so-called "Outer
Head" of an "Esoteric Section" that operated within the ranks of
the T S membership. A "pledge" said to be made by members of the
E S who entered this "esoteric" body, to "obey" the "orders" of
an "O.H." related solely to occult study and work, and to
self-control and self-reform, and not to exoteric matters, such
as administration and finances. This is demonstrable from
existing records during the time when HPB, WQJ and Col. Olcott
were alive, and had also some say as simple members in the
administration of the "exoteric" body the T S.

The political maneuvers of the exoteric T. Mvt. have nothing to
do with the promulgating and the exemplifying of THEOSOPHY as a
philosophy or the practice of those tenets as a self-adopted
discipline. They waste time and energy, and they detract from
the important work of spreading the message of Theosophy, or
BROTHERHOOD in the world.

Clear speech on sound principles is the only way that any TS
"organization/association/group, etc." can run. The "conference
method" is the only one in which a reasonable consensus can be
gained. We are long past the era of authoritarianism, or rule by
right of royal, or of "apostolic succession," the laying on of
hands, etc. All those things open the doors to some form of
sectarianism, and generally an abuse of power for personal
benefit. Pity the future of those people who follow blindly
self-seekers and claimants of various stripes. We need to apply
our knowledge of Karma, reincarnation and derive from Theosophy
such moral and ethical bases for our decisions as will
revolutionize the world in a true sense. Brotherhood in practice
will alone do this.

Essentially, administration in a truly Theosophical body, ought
to be a form of practical, cooperative "anarchy." Local units
establish a bond of mutual trust, based on common-sense
principles that are universal and impartial. It is a total
elimination of any personal or "partisan" interest. If such a
situation is not possible, then the eventual spiritual and
material failure of any T S organization can be predicted with
invariable accuracy.

It is for this reason that Mr. Wadia in 1919-20, after finding
how Judge had been treated by the conspirators (Olcott, A.
Besant, B. Keightley, Olds, Edge, and others ) of 1893-6, on his
return to India and Adyar, first protested directly to Mrs. Annie
Besant (who privately agreed that he was right. But, she said to
him that although Mr. Judge had been unfairly treated she was
unwilling at that time to make any further public redress beyond
what she had already written in her article THEOSOPHICAL WORTHIES
in 1909 in the THEOSOPHIST. If one refers to the book entitled
THE THEOSOPHICAL MOVEMENT (1875-1925), and 25 years later, an
updated edition. covering the period (1875-1950), all the
documents issued, and the sequence of events will be found given.
There are no mysteries left. Most of what has been written pro-
and con- the doings of the individuals involved in the TS can be
independently reviewed using documents. It now becomes the
responsibility of those who read these statements to verify them
for themselves and then to decide how to act individually.

One might be led to conclude that when individuals abandon the
impersonal application of the philosophy of THEOSOPHY for the
sake of an ORGANIZATION, they get nothing but a seared and
dried-up shell. Thereafter, they may be assuming the dangerous
Karma of misguiding their contemporaries and misleading millions
of people still unborn. A heavy Karma rests on even minor
decisions made by any student of Theosophy at a time such as
this. If we take it to be true, as the Great Master stated, that
the "TS was chosen to be the corner-stone for the future
religions of humanity." We are now living hardly 125 years since
the repromulgation of Theosophy and therefore are privileged to
be involved in this formative, foundational work. We may assume
that the tests and the decisions that rest on us are of great
magnitude and we should be most careful. Whatever we are, and
however we may rate ourselves, it is a Karmic opportunity for us.

Loyal adherence to a "power group" is like backing the Church
Fathers of the early centuries of Christianity, as they went
cutting, paring, twisting, interpolating and adjusting their
selections from current, and from ancient scriptures, and the
Gospels, to fashion a Credo, and a Church that would serve the
needs of black magic to enslave the masses for many centuries
into the future, right up to about 300 years ago, when the
Reformation began in various centers of Europe. They were so
clever that they succeeded in almost entirely concealing their
work. In preventing their descendants by taboos, from
discovering the traces of their malefactions, they condemned
millions of faithful but ignorant adherents to be duped by
impossible and absurd explanations, rites, ceremonies and
promises which are entirely illogical and certainly not
verifiable - the creeds and beliefs (so called rites and
sacraments) of the Christian Churches.

The publication, in 1896 of the "THIRD AND REVISED EDITION OF THE
SECRET DOCTRINE," [with over 40,000 alterations from the
"Original Edition" of 1888 - which, needless to say HPB had not
authorized or supervised], and the addition to that of an
entirely spurious "THIRD VOLUME," [ this 3rd Vol. contrary to HPB
statements made in THE SECRET DOCTRINE, Vols. 1 and 11, gives
adequate indication of the seriousness of the disease.] A
careful reading of the 2nd Vol. of ISIS UNVEILED will show so
many parallels, historically, to this creedal trend, that one
should not be surprised, but only feel deep sorrow, that so many
have failed to abide by their pledged "word of honor." How can
anyone who breaks that, be thereafter trusted ?

If one desires to write a biographical apercu of Mr. Wadia' life
and work, with emphasis on his work in the U S and Canada, the
CANADIAN THEOSOPHIST for the months of 1919/20 carried the most
detailed reports of his lectures. When in America, the AMERICAN
THEOSOPHIST did the same. As soon as his resignation from the T S
became known, they dropped further mention of him.

Miss Jeanne Sims of Los Angeles might know more of Mr. Wadia's
life and work. She was helpful in providing copies of her work
compiled from Mr. Wadia's writings. I would say, by and large,
that the record left us, in writing, is the most reliable of
those of individual worth. We have, fortunately had some great
personages who have supported and worked for THEOSOPHY in those
remnants of the T S that ought to be vigorously pursuing the work
that HPB died to give to us. In the ranks of the anonymous ULT
students who have patiently and perseveringly carried on the work
of preservation, of study, and of promulgation of the original
teachings of Theosophy very little is known or referred to.
Emphasis is given to those teachings, not to the people who have
made U.L.T. successful, so far.

If you have not seriously studied the work of the ULT, you ought
to do that.

Everyone has the same status: volunteer.

Its work is conducted through conference and consultation so as
not to impinge on work that is already being done or projected.

It gives no eminence to anyone.

It responds to the need of those who wish to study and to work
for THEOSOPHY. Those who seek no recompense or personal stature,
and who are moved only by a sense of the debt they owe to HPB, to
WQJ, and, (behind them, there stands the Masters), and to their
brother men--humanity. They are especially grateful to all the
Great Ones who have kept the grand ideals alive. And,
understanding Their love for Humanity as a whole, are those who
support and work for it. They abandon ( while not being ignorant
of ) any "official" considerations such as those offered by
organizations like the various T.S.'s or their offshoots.

In that impersonal principle and its strict application lies
ULT's inherent strength. Its DECLARATION, and the implication of
self-discipline and of cooperation with ones' fellows as embodied
there, preclude any personal aggrandizement. It enshrines a
self-cleansing nature which combs out those who prove to be unfit
to keep its vitality alive. If this is applied successfully by
our descendants, then it will continue constructively for a
while. But I can anticipate that eventually it may fail. From
1909 up to now (1995) is 86 years. The greatest barrier to those
who might desire to "join" the ULT is the lack of recognition of
a personal nature that they will receive. They will have all the
responsibilities and none of the advertising ! But consider the
fact that we are all immortals - they will have to pick up from
where they left off in the next life -- we always do.

There is a real power in a strenuous life for THEOSOPHY. But
this cannot be bottled up, or directed solely by anyone. It has
to be diffused, and the wider, the better.

So long as the ULT retains its independent-dependence it will
serve as the "Voice of Conscience" for Theosophists in the world.

The hot flame of truth in action burns away all useless chaff
from the "golden grain" of duty. Its main purpose is to see that
the original teachings of Theosophy are faithfully made available
to inquirers. When this task was first entrusted to the other
"societies," it was soon noticed that "Editorial changes,
emendations, deletions and alterations" crept into the "original
teachings." The effect of this has been to obscure those
originals, and make it more difficult to find those
"instructions" which those who are innately esotericists seek.
This is a great danger. It is, in effect, the arrogation to
ones' self a knowledge that pretends to transcend that of HPB and
the Masters.

Even the ULT has, and will undergo "shocks." There are constant
attempts to cause minor and major disruptions. Only the
DECLARATION (and its constant use and study) provides a "shield"
for these to glance off of relatively harmlessly. Now consider
with me the action that Mr. Wadia chose to take, and make of his
capacities a part of the supportive understructure of this
"shield," and add to the penetrating work of "true Theosophy."

This does not mean that an independent T S -- as all Branches
were deemed to be, and as, for instance, the EDMONTON LODGE in
Canada is -- cannot use and apply identical principles. It was
originally intended that the individual T Ses would be exactly
like the free and independent but confederated states that
entered into the same Union as the USA did. No one state could
rule another and the Federation was intended as administrative
expediency and coordination, not rule. This has been the source
of abuse of all democratic states. where the central federation
has made of itself, and of some of its more powerfully conniving
units (persons) rulers. Unfortunately Olcott in his zeal to
administer problems fairly, made it autocratic, imperial.

It is said that the Mission, the work of HPB was to "change the
Manas and the Buddhi of the Race." [W. Q. J. LETTERS THAT HAVE
HELPED ME, p. 72] This is a peculiar phrase, but one which is
vibrant with the effort of the spiritual will--how best to move
millions of minds and psyches to a consciousness of their own
worth, to the sense of the independence that an immortal, eternal
Being has inherently? That, destroys ignorance and "blind
servitude" to any personal authority. We are now watching the
unfolding of this process all around us, and all over the world.

How can we best help? Precept and example do this. Keeping the
purity of THEOSOPHY alive and active in the world is the most
essential thing that anyone can do. Reviving old corpses, is an
exercise in wasting good energy. In effect it is an attempt to
reverse the past; whereas a fresh beginning usually, under
Karma, attracts those minds and hearts that are searching for
THEOSOPHY.

The old group, if they wanted THEOSOPHY would not have let the
organization founder! The failure to apply brotherhood is that
which has caused all the failures in the recent revival of the
Theosophical Movement. It is time now for self-healing, if
possible. Establishing new bodies for work takes time, but if
the old cannot be brought back to the original lines, then that
is what has to be done. Hence the establishment and support of
the ULT activity, where such delays ought to be precluded.

Mr. Wadia made a personal change to devoting his life-work and
energy to the ULT method - for those strong reasons. Did he
submerge himself in it? Yes he did, and he always kept himself
behind the ULT, pushing it, its purposes (THEOSOPHY, BROTHERHOOD,
PROMULGATION), and the wider work in the world that the
Theosophical Movement entails: The P.E.N., The INDIAN INSTITUTE
OF WORLD CULTURE, and The ARYAN (noble) PATH magazine.

[You could well ask why he did so. If you consider the various T
S organizations around the world, then, and today (1994) you will
realize that the ULT affords a totally free and responsible
environment where independent study, cooperation, and
non-authoritarian interdependence flourishes. So long as the ULT
remains true to its DECLARATION it will offer a safe harbor to
all who desire to truly work for humanity in brotherhood without
any selfish motives of their own.

The masthead of the monthly Program of Activities published by
the ULT says it in brief: TO SPREAD BROADCAST THE TEACHINGS OF
THEOSOPHY AS RECORDED IN THE WRITINGS OF H.P.BLAVATSKY AND
WILLIAM Q. JUDGE.]

In America, as another example of this kind of strenuous,
impersonal, and wholly devoted work for the betterment of
humanity, you have had: MANAS (a weekly) magazine, edited up to
the time of his death by Henry Geiger - another ULT student for
whom THEOSOPHY represented the beacon-light of the Supreme Goal.
He was its anonymous editor for over 40 years of devoted,
disinterested but intensely practical service [1948-1988]. This
magazine complemented and supplemented the work of the older
already established magazine THE ARYAN (noble) PATH, which was
started by Wadiaji and edited from Bombay from 1929, till his
death in 1958 for 30 years.]

For a moment, let me ask you to suppose that an Adept, or "HPB,"
returned, (and Mr. Judge wrote that She would, as soon as it was
possible--see WQJ ARTICLES -- "The THEOSOPHICAL MOVEMENT" Vol.
II, p 214), and desired to work for THEOSOPHY through the
existing Theosophical SOCIETIES, bodies or groups -- do you think
THEY (around 1920-50s and even up to the present), would struggle
with all the "political" posturing, and all the "contorted
mind-sets" that currently exist, are partisan, and have the least
to do with real THEOSOPHY ? Or would they try to work through
some body which was non-political, non-structured, and which
insisted on perpetuating the work in original studies and
applications of both HPB and W. Q. .J's writings ? And, at the
same time, held the personal nature of each individual student to
the lowest possible point of interference in actual work.
Read, for instance, Mr. Judge's article: ON FUNDS AND PROPERTY,
PATH, Vol. 8, p. 354. ]

In THEOSOPHY, work is always available for those who want to
work. Many hear the call, and in their hearts they respond, but
when it comes to doing they find reasons why they should refrain
or abstain. It is this inner barrier that each has to study,
because our success or failure for the present incarnation is
there. Do we work for it, or do we hinder it by rejection, by
distortion, or through tamasic indifference and inaction ? Each
answers this to himself.

The personality that we are, is placed by our karma directly into
the HALL OF THE TWO TRUTHS. This is to be found in ancient
Egyptian symbology of the after-death state of Amenti, where it
is judged, by the "heart" of the defunct being placed in the pan
of the scales opposite the "feather" of TRUTH. Here, we judge
ourselves: the Lower Self is that personal self. It is now
judging itself in the LIGHT that streams from the ATMAN our
HIGHER PERMANENT SELF. Mr. Judge in "LETTERS THAT HAVE HELPED ME
" uses the symbology of a glove, as representing that Lower Self.
Some meditation about that word and idea produce interesting
results.

The cycle that begins around 1975 has come and is almost passed,
as this is written at the very end of 1993, the evidence of power
and change for the better surrounds us. How could the political,
Theosophical, and human changes in Russia and Eastern Europe have
come about - virtually bloodlessly - the great revolution in
physics towards a use of mysticism and philosophy in describing
inter-related disciplines such as chemistry, astronomy, physics
and mathematics?

Do we need new and sweeping religious brooms? We have Theosophy.
But, are we making the best use of it ? It is the duty of the
"companions," Judge said, to rediscover and to employ it. Both
HPB and Judge prophesied that she might return. Are we sure she
hasn't ? She as EGO SUM is just as immortal as we are in our
inner essence, so why presume She is dead, or has abandoned those
who work in the movement that she and The Masters commenced ? We
are all under Her eye, whether we know it or not, or like it or
not.

You ask about Mr. Wadia and his function. Do you not think that
it was one of sustaining and lending strength in the only area
(1919-29) where THEOSOPHY could be still broadcast? The
reprinting of the original texts: SECRET DOCTRINE, ISIS UNVEILED,
KEY, VOICE, THEOS. GLOSSARY, MODERN PANARION, 5 YEARS OF
THEOSOPHY, HPB and JUDGE'S Magazine Articles -- this was a
responsibility assumed by the ULT as those pioneer texts went
out-of-print, and when the light of original effort seemed to
have waned and paled to a great low for the original T S.

ULT thus served to keep that "beacon light"--the "phare de
l'inconnu"-- alive and vibrant with some of the original energy.
Since then, others, active in the T Ses have picked up their
torches. lit them, and are carrying on as best they can. It is
always and for ever the self-effort that counts.

This work of reprinting the "original teachings" was started
under Robert Crosbie in THEOSOPHY MAGAZINE, which began its
publication in November 1912. It was dedicated to reprint the
articles of HPB and Judge that were, by then, out-of-print and
unknown to the majority of those that formed the new generation
of Theosophists.

Another of its functions was to clear away the confusion and
vagueness as to what had happened in Theosophical chronology, and
make the history of the Theosophical Society and its chief actors
a matter of public and visible record to students and all other
inquirers, and thus to strip away false secrecy, innuendo,
hearsay, calumny and other confusions, such as false "authority,"
by quoting from original documents available to all inquirers.

When Mr. Wadia broadcast his resignation from the T S and gave
there his reasons, he combed a large number of sincere students
and devotees of HPB and WQJ out of the T.S. into centers where
the ULT and its "straight HPB THEOSOPHY" would be used and
studied by them. It was determined by him and those others who
had responsibility for the guidance of the ULT work, that an
intensive study of what Theosophy actually was, would be the
first and most valuable tool to be used by all students. The
promulgation and publishing work of the ULT was then tailored to
that objective, and continues to be. The study of the "Three
Fundamentals" (SECRET DOCTRINE, Vol. I, pp. 13-19), of the
"Ancient Source of Theosophy" (Secret Doctrine, I, p. 272, #1)
and of the "Ten Propositions of Oriental Psychology" (ISIS
UNVEILED, Vol. II, pp. 587-8) was done at all study-class
meetings as a preliminary. The intensive study of THE KEY TO
THEOSOPHY by HPB, and of THE OCEAN OF THEOSOPHY by WQJ was then
pursued; and the special study of the BHAGAVAD GITA was
undertaken.

The republishing in photographic format of HPB's larger books was
then taken up. The rest of the T.Ses have since then tagged
along, eventually, when they found that what they were then
serving was not nourishing the deeper aspirations of their
membership; and, further, they were accused of distortion and
obscuration of HPB's teachings, when their offerings were
compared with the originals, they reprinted the originals
themselves.

This has proved a real blessing to inquirers, as everyone now has
easy access to those important books and facts through their
wider diffusion. A further indication of Theosophy having
"arrived" in the circles of Academia is the fact that a number of
"graduate students" are found to be studying various aspects of
theosophical history and the development of the applications of
theosophical principles through the literature available, such as
work with and for children. In the departments of Religious
Studies in a number of Universities a Professorial Chair has been
set up for the study and preservation of Theosophical material,
and this has been done all around the world.

It is amazing how many minds and hands try to "improve" on HPB.
Or say, casually, "Well, if HPB were here now, she would
say ----this, or -----that," and seek to modernize and up-date
her, while unconsciously, perhaps, putting themselves forward.
Fortunately, science and good scientists know the value of the
S.D., and use it. Those who are in the forefront of mathematics,
physics, astronomy and philosophy (not to mention the social
sciences, and the sciences that involve the mind, psychology and
consciousness) are using it, and are familiar with its teachings
and ideas.

Unfortunately, there are still many who cannot distinguish
Leadbeater divagations from the Esoteric Philosophy of the Ages.
But that is another story. Do you have a copy of Margaret
Thomas' THEOSOPHY OR NEO-THEOSOPHY ? If you can get a copy you
will soon see how much Leadbeater and Annie Besant have departed
from the sources of pure Theosophy.
-- DTB

================================

ANSWER TO YOUR QUESTION:


QUESTION

Was Mr. Wadia beginning a revolution in Adyar in the period
around 1918/20 ? This you say has been rumored and where there
is a fire there is smoke, etc... ?


ANSWER by DTB :

In November 1958, Miss Ethel Beswick, who had been working with
Mr. Wadia and Mr. T. L. Crombie in Adyar during the period around
1918-1920 wrote a short biographical sketch of the late Mr. T. L.
Crombie's life. From this we read:--

"...as the years passed he (Crombie) became increasingly
dissatisfied with the part played by the T.S. in the world, for
he realized more and more that Theosophy pure and simple was not
being taught and the great mission of the Theosophical Movement
of our century was being lost sight of. The psychic
pronouncement of Mr Leadbeater were ousting the works of Madame
Blavatsky, and the great ideal of the Masters of Wisdom was being
degraded. Living in Adyar itself he continued his friendship
with B.P.Wadia and his respect grew. He recognized Shri Wadia's
integrity of character and devotion to H.P.Blavatsky and
Theosophy, and they discussed what could be done to bring the
Society once again in line with the Original Impulse of the
Movement..

Could a change be brought about within the Society? If not, then
it would have to be done from outside. Plans began to be made so
that if all efforts to bring the change from within the Society
failed another effort could be made which would bring Theosophy
pure and simple back into the world.

These plans included the founding of an international magazine in
which writers of the world would be free to express the their
views, in which Theosophical principles could be expounded, and
where writers who were struggling to pierce through the ordinary
levels of thought into the universal could find expression.

Further, H.P.Blavatsky had said that it was the duty of the
Society to see that its members were kept in touch with the
organization, and a magazine THE VAHAN had been started in her
time and sent free, at first, to members. Something along this
line would be needed for those Theosophical students who wished
to study Theosophy, and though it would not be sent free to all,
the cost would be kept down to the minimum.

One other very important thing had to be done. One of the
Founders of the Theosophical Society in 1875, Mr. William Quan
Judge, the faithful pupil and co-worker with H.P.B., who had died
in 1896, had to be brought from the disgrace into which he had
been thrust to his true position in the Theosophic world. If, as
H.P.B. had stated in her first book ISIS UNVEILED it is the duty
of a Theosophist to remove the slur on "calumniated reputations,"
then it was surely a Theosophic duty to clear up the position as
regards Mr. Judge. If this could not be done, after strenuous
efforts, within the Society, then it would have to be done
outside.

To have a permanent home in India the present house [originally
named "Brookhampton," renamed: "Guru Mandir" by Mr. Wadia] in
Ootacamund was bought.

Possibilities of a change in India looked poor in 1921 when Shri
B.P.Wadia left India for Europe and America--his second visit.
By July 1922 he had lost all hope of any such change and resigned
his membership...Some months later Mr. Crombie left Adyar and
resigned from the Society...

>From 1922 to 1928 Shri B.P.Wadia was in the United States working
with the United Lodge of Theosophists, a body of students of
Theosophy devoted to studying the works of Madame Blavatsky and
Mr. Judge, without officials, dues or regulations.

In collaboration with the parent Lodge at Los Angeles, founded by
Mr. Robert Crosbie in 1909, he founded Lodges in New York,
Washington D.C., and Philadelphia. Plans were made for
republishing the writings of H.P.B. and W.Q.J., and in 1925, the
50th anniversary of the birth of the Theosophical Movement of
this century, an edition was published of THE SECRET DOCTRINE
...unaltered in any way...

Mr. Crombie visited Mr. Wadia in New York and the plans already
formulated took firmer shape...

In 1928 Shri Wadia's work in the U.S.A. being finished he left
for India via London...the U.L.T. was founded in Paris and plans
were made for one in Amsterdam...


[ This is quoted from pp 2-4 of THEODORE LESLIE CROMBIE,
FRIEND OF INDIA, by Ethel Beswick -- Nov. 1958, INTERNATIONAL
BOOK HOUSE LTD., 9 Ash Lane, Bombay 1, India ]



=========================================


FURTHER EXTRACTS FROM A PRIVATE LETTER - DTB -


"...similarly, the work of Mr. Wadia. His faithfulness to HPB,
WQJ, and to the ideals and function of the ULT are all reflected
in his writings.

Originally, when he knew only of the TS and made himself into a
student of HPB through his study of THE SECRET DOCTRINE, of ISIS
UNVEILED, he followed faithfully the policies of the TS, so long
as he was in it and had responsibility to it.

When he entered Adyar to work there, Col. Olcott was still alive.
He gave his pledge then to that venerable (though often mistaken)
man to work for Theosophy under him. Olcott accepted this offer.
After Olcott' death, he gave the same pledge to Annie Besant,
believing her to be the one primarily responsible for carrying on
the work of HPB. [ He knew nothing at that time of W. Q. Judge,
or of the history of the split in the TS in America after HPB's
death. Those matters had been, by then, covered over and largely
forgotten in the TS in Adyar, in India.

When, in 1919, he went to America and learned of the work and the
principles of WQJ through associates of the ULT, and of the true
history of the modern Theosophical Movement, he realized that a
change was to be made by him to be true to his primary vow: to
HPB, and to the support of her work and of the Objects of THE
WORK IN THE WORLD that the Masters had instituted through Her.

It had been made clear to him how the TS had failed. He knew
that the TS ought to be restored to its original objectives and
work, but he did not know if Annie Besant would agree to do that.
In any case he was faced with a trial: whether to stay on with
the TS, which he now knew to be false to its origins, or whether
he should try to redress it, by going directly to Annie Besant,
and asking her to publicly redress the wrongs done to Mr. Judge,
and thus begin the hard process of swinging the whole TS back
into the channels that HPB and the Masters had originally
designed it should follow.

When he returned to India in 1921-22, after his work in Europe
and America, he told Annie Besant what he had discovered about
Judge, and about the band of students in the ULT who were
following the Original Programme. He asked her to make it public
that the wrong done to Judge was to be redressed--as she agreed
had been done, to him, privately. But, Annie Besant refused to
do this publicly, or to start altering the course of the TS. He
then resigned, and, getting out of the TS, wrote a magnificent
open letter to all Theosophists where he exposed the situation,
his own decision, and advised them of his joining the ULT and his
reasons for that: to "spread broadcast the writings of HPB and
WQJ."


============================================


W. E. WHITEMAN on BPW

[ The following is from the pen of Mr. Wadia's long time
friend and devoted companion: Winifred E. Whiteman of the
London, U.K., U.L.T. Miss Whiteman served as his literary
"agent" in Europe, securing articles for THE ARYAN PATH magazine
(1930-1960); and also serving as European representative for THE
INDIAN INSTITUTE OF WORLD CULTURE, which he had launched in
Bangalore, India, in 1945, and for which she organized a London
branch. ]

B. P. WADIA AND THE THEOSOPHICAL MOVEMENT


"The mighty Theosophical Movement" was a phrase that 'B.P.' often
used, and the adjective seems to match him also--even to his
sense of humor. We owe the creative and inspiring guidelines,
that reinforce and augment those of Robert Crosbie, the founder
of the United Lodge of Theosophists [U.L.T.], to the breadth as
well as the depth of his outlook.

In the opening Editorial of Volume I of The Theosophical
Movement, 17th November 1930, (exactly a year after the Bombay
Lodge had started up the U.L.T. work in India) appeared the
following, that echoed the idea that 'B.P.' had himself
expressed.

There are two aspects to the Theosophical Movement, the abstract
and the concrete.

The first is diffused and expansive. Wherever thought has
struggled to be free, wherever spiritual ideas, as opposed to
forms and dogmatism, have been promulgated, there the great
Movement is to be discerned. This aspect can rightly be named
the Republic of Conscience; for, wherever human conscience is
active, in honesty and sincerity, there the potency of Theosophy
is present. The Aryan Path (founded January 1930) is the vehicle
of this aspect of the Movement, while it also presents teachings
of practical value to the aspirant for the Higher Life and to the
students of the esoteric science.

The other, the concrete and visible aspect of the Movement
revolves round the Teachings of H.P.B. known to the world as H.
P. Blavatsky. Accepting the cooperation of others she founded
the Theosophical Society in 1875 in the city of New York, under
the direct guidance and inspiration of the Masters, who by birth
and affiliation are Indians.

The U.L.T. activities, and the magazine Theosophy (started
November 1912) and The Theosophical Movement were founded to
serve the needs of student-servers of 'Theosophy pure and
simple.' The Aryan Path brought in contributors, many of them
prominent in their own fields, whose writings and general outlook
were significantly part of the more diffused aspect of the
Movement, so much so that The Theosophical Movement, in its
section 'Theosophical Activities' gave it equal mention with
those of more specific Theosophical import.

The same ideal and purpose were behind the founding of the Indian
Institute of Culture (as it was named at first) at Bangalore on
11th August 1945 (H.P.B.'s birthday) thus affirming again the
link between the two aspects of the Movement. The word "World"
was included later in its title to emphasize the breadth of the
ideal.

The need to recognize the relationship between the two fields of
Theosophical service continued to be referred to periodically in
The Theosophical Movement. An article published in its 17th of
December 1935 issue. entitled "The Aryan Path" emphasized its
dual purpose. It was to make the East and the West aware of the
beauty and value of each other's culture, and also to give help
to the "very large body of aspirants to the higher life outside
of Theosophical circles" in avoiding the dangers of sectarianism
and psychism. Secondly, that purpose included Theosophists also,
for, as a Master wrote:
The sun of Theosophy must shine for all, not for a part. There
is more of this movement than you have had an inkling of, and the
work of the T.S. is linked in with similar work that is secretly
going on in all parts of the world."


The article further warned:


"The Theosophical student of this generation has to guard himself
against two extremes: one is to limit the freedom of thought and
to live like a frog who looks upon his pond as the world, with
nothing outside; the other is to expand and embrace
indiscriminately--in the name of brotherhood and
fraternization--falsehood, ignorance and humbug."

The Aryan [ Noble ] Path, enables the Theosophical student to
learn what able minds in East and West alike are thinking and how
many among them understand propositions of the philosophy of
Theosophy n\better than himself and his companions. It will also
show him how the race-mind is unfolding and in what ways humanity
is getting ready for the cycle of 1975. If The Aryan path takes
Theosophy to the thinking public, it brings in a compact form to
the Theosophical student from the world of science, philosophy
and art, ideas and views and even inspiration which he sorely
needs and so helps him to live and to labor for his Cause in a
better fashion.

A further article "LOCAL THEOSOPHISTS" (The Theosophical
Movement, 17th Nov. 1938) quoted from H.P.B.'s FIVE MESSAGES that
"although there must be local Branches...there can be no local
Theosophists."

The world is wider than any Theosophical organization, and if we
would be universal in character, we must fight against narrowness
and keep our interest in what is going on in the outside world.
And we shall find that there we have our friends and allies...is
the "local Theosophist" going to pass by unheeded a book like Mr.
Aldous Huxley's ENDS AND MEANS, simply because H.P.B. is not
quoted from or mentioned, therein ? Is the power of the Spirit
in man to be limited to "Theosophical organizations" only ?
Perish the thought ! We have to look for Theosophical ideas,
ideas which, largely owing to the life of sacrifice of H.P.B.
have percolated (albeit unconsciously to themselves) into the
minds of our great thinkers--and welcome them whenever and
wherever we find them.

The magazine, however, was only the starting point, for, once the
last World War was over, the same aim and purpose was further
developed, spreading out into the broader field of the Indian
Institute of World Culture. This, in addition to its
publications, offers a wide range of talks, exhibitions, drama,
dance, film shows and other demonstrations, in furtherance of its
objectives. In his Inaugural Address at the opening of the
William Quan Judge Hostel for students (the Institute's first
unit) B.P. declared that "in the great and immemorial records of
the thoughts of Sages and Seers certain definite principles of
fundamental value are to be found."

Poets are better social builders than politicians, and the
thoughts of philosophers make a deeper impress and last longer in
influence than deeds of social reformers. Ideas rule the world
and they primarily emanate from poets and philosophers, from
mystics and occultists. These great ideas make most suitable
foundations. Once their efficacy is experienced in application
by an individual he leaves behind the world of chaos and strife
and begins to glimpse a world of order, understanding and
peace...the Hostel is part of a larger plan, through which the
Ancient Culture which is neither of the East nor of the West but
is universal, will, it is hope, become manifest. In the spirit
of fraternity and brotherhood men and women must learn to live in
freedom and liberty.

But the heart of BPS efforts was his 'concern' (in the Quaker
sense of the word) for those student-strivers who sought more
ardently for greater power to help the Movement. Only those who
know fully the range of his personal contacts and widespread
correspondence could evaluate the measure of the effects on these
of his advice, encouragement and profound heart wisdom. The
bringing together of some of his articles from The Theosophical
Movement in the little book LIVING THE LIFE can be summed up in
a sentence from the ending of the first article, a mantram that
B.P.'s own life embodied:

The living Power of Theosophy must become the
power by which we live.
W. E.
Whiteman

=======================================


ADDITIONAL OBSERVATIONS, copied from DTB's letters



B. P. Wadia information is unique to me, my sister Sophia and a
few others, mainly in India, who lived near him. There are now
few of these as he died in 1957 and it is now 1994. My sister:
(Sophia TenBroeck lives in Bangalore, Mysore State, South India,
at 1, Sri B. P. Wadia Rd. She, and my mother, Elizabeth P.
TenBroeck funded, started and managed the EAST-WEST SCHOOL in
Bangalore from 1961 onward. Sophia continues this very
successful and highly appreciated work in Bangalore.) (1999)

EAST-WEST SCHOOL is fairly close to the ULT Lodge in Basavangudi,
Bangalore. It has a yearly enrollment of over 700 pupils for the
last 25 years or so. She is also the Vice-President of the
INDIAN INSTITUTE OF WORLD CULTURE, which Mr. Wadia started in
1945 so as to bring the larger sphere of Theosophical influence
in the World to the attention of Bangalorians, and vice versa.

Sophia has been in Theosophy, like I have, working with and
through the ULT, since our early years in this incarnation. Mr.
Wadia was a friend of my parents for as long as I can remember,
and we lived in an apartment located immediately below his own
residence in "Aryasangha," 22 Narayan Dabholkar Rd., Malabar
Hill, Bombay for over 20 years.

So I had every opportunity to participate in, and observe events
as they unrolled: with him, the ULT in Bombay, Matunga (Bombay
North), and Bangalore; also, in the rest of India, as ULT
Theosophy Study Classes were established from Calcutta in the
East, and Delhi in the North, to Madras in the South.

[ Other members of the TenBroeck family in India were: Mrs.
Elizabeth P. TenBroeck--my mother, who went to Bombay, India with
my father and myself in 1927, was very active in the Lodge work
and the editing of the magazines, and died in Bangalore in 1982,
age 87.

Mr father: William Davis TenBroeck (better known to all friends
as "Bill TenBroeck") died in Bangalore in 1958 March almost 6
months after Mr. Wadia died. He came in 1927 to Bombay as the
first American sub-manager in India for the National City Bank of
New York (now CITICORP). Later he established and managed the
DENABANK for his friend: Sri Pranlal Devkaran Nanjee. He owned
and ran the Henry Davis Company Ltd. named after his mother's
father, who had been Governor of Massachusetts. Concurrently, he
was Far-Eastern Agent for the Western Union Telegraph Company in
India, Burma, and Ceylon. I am William Dallas TenBroeck, and use
the name "Dallas" to distinguish myself from my father, while he
was alive, as we both have the same first name: William, and have
continued to do so. My wife is Valerie TenBroeck. ]

The "back to Blavatsky" urge in the TS of the 1918/1922 period in
Adyar and elsewhere, was not resented by "the powers that be"
then, as I was given to understand by Mr. Wadia. This was
because it was handled quite openly and naturally, Secret
Doctrine in hand. This can be seen from the articles by Wadia
that are published in those years in THE THEOSOPHIST. He did not
hide his admiration of HPB, or of the S D, but that study and one
pointedness lent to his work and writing a depth which Mrs.
Besant recognized and appreciated.

His conversations with Crombie, and others who felt that this was
valuable, and who were present in Adyar and elsewhere in India,
were sure that restoring increased prominence to HPB's teachings
was valuable if the T S was to be continued, and was to do the
original work set out for it. This could not be opposed or
objected to, as the members and leaders of the T S, Annie Besant,
Leadbeater, Jinarajadasa and others at Adyar, constantly referred
to her, although they no longer studied them, or taught them in
their pristine purity.

Mr. Wadia always dealt with Besant openly and fairly. He did not
set himself up overtly or covertly as competition for her, since
he had given her his fealty upon the death of Col. Olcott. He
was trying to see how it would be possible to swing the whole TS
back to a closer, a more vital alignment with HPB's pure and
original teachings of Theosophy, as they were transmitted to her
for FTS by the Masters.

No, I did not know that the Baileys attributed some of their
support to Wadia. In 1921, I believe, Alice Bailey wrote several
articles for THE THEOSOPHIST. I never heard him speak of them or
their writings in complimentary terms. Wadia was not political.
He was for HPB's THEOSOPHY. He remained steadfastly a devotee of
HPB all his life. Having found the ULT, and rediscovered for
himself the value of Judge as the link (antaskarana) to HPB, and
having carefully observed, analyzed it, and studied its policy,
he adopted it as offering him the widest field, established on
the original programme of the Masters, in which he could work.

He never put himself forward as an individual or a person, but
stayed in the background as a kind of 'reserve energy,' as the
great hidden motor, a power that encouraged others to grow, fit
themselves to the work and proceed. He served as a "safety net"
for such as might need assistance when their own
short-sightedness got them into difficulties. He approved of
ULT's policy and method, and lending his shoulder to the "wheel
of the cart" of U.L.T. and Theosophy, proceeded to help move them
along. And he encouraged all his friends and the friends of HPB
to do likewise I narrate in the Wadia Bio-Chronology the work
that was then done under his enthusiastic leadership of spirit,
energy and inspiration, as he fitted right in with the principles
of the ULT Declaration and the pattern already set by R. Crosbie
(which he had adopted from the writings of HPB and WQJ) and
adopted by those who remained active in ULT, Los Angeles, after
Mr. Robert Crosbie's death in July 1919.

It was interesting for me to note in conversations I have had
with "old-timers" from the days of Crosbie, and shortly
thereafter at the Los Angeles ULT, that some of them were
apprehensive of the ability of the ULT to survive the passing of
Crosbie, who must have known of his approaching death as he told
several of his friends. When they expressed this, he consoled
them saying that they would receive "help"--"soon." Mr. Wadia
arrived in Los Angeles some 4 months later! Seeing an
advertisement of the ULT Sunday lecture to be held in down-town
Los Angeles at the Metropolitan Building, near the Biltmore
Hotel, he attended. There was almost immediate recognition of
congruent ideals and motives between him and Mr. John Garrigues,
and Mrs. and Mr. Clough, and others who had been closest to Mr.
Crosbie and the ULT work.

Now, writing in 1994, and looking backward, the ULT has worked,
following the principles of its "DECLARATION" for some 90 years.
The work, stresses, and tests felt by students now, are of levels
which seem to be different from those in the beginning years,
although, analogous. At least some are, and for those of the
past that recur, there is a record of precedent that is valuable
to use in conference and consultation, and the decision making
process. The ULT method of consultation and conference excludes
all autocrats.

D T B

============================================


EXTRACTS FROM A TALK GIVEN AT THE I.I.W.C. IN 1981 by
JEHANGHIR M. TIJORIWALLA, Bar-at-Law, of Bombay &
Bangalore. Oct. 16th., 1981


This day marks the birth-centenary of Bahman Pestonji
Wadia.

He worked in the cause of labour and the Home Rule
Movement of India, leaving plain Theosophical traces on all
causes he espoused. This he did through the Theosophical
Society, then for thirty years thereafter he lived and laboured
for the Cause of Those whom Theosophists call The MASTERS, and in
whom they recognize the successors of the ancient and far-distant
Rishis.

B.P.'s student days took him up to the "matriculation
examination." Thereafter, for a short time the young B.P. worked
for an English firm, but resigned when he found that service in
its business house meant at times a deliberate departure from the
Truth, on occasions when business interest demanded it.

Sometime, during the ninety of the last century, he
received a present of the two volumes of THE SECRET DOCTRINE
written by Mme. H.P.Blavatsky. The fates act sometimes thus.
This birthday present gave his life a fresh and more profound
orientation. As he read and studied his soul awakened to deeper
purposes for living. He deliberately chose H.P.B. as his guru.
His daily contact with THE SECRET DOCTRINE remained unbroken
throughout his life. Did She not speak to him, guide and
admonish him through the pages of her book? Her body had died in
1891, but to him, She lived, She was a Living Force.

Looking around for a suitable organization through which
he might channel his efforts he could find none better than the
Theosophical Society. To its venerable President Founder: Col.
H. S. Olcott he made application, was accepted and worked
thereafter in the Bombay Branch of the T.S. Shortly after Col.
Olcott's death he went to work at Adyar.

The plight of the laborers in the Buckingham and Karnatic
Mills textile mills came to his attention when a delegation of
these called upon Mrs. Annie Besant, asking for assistance. She
asked him to attend to that for her, as her delegate. Having
espoused with success the cause of the laborer, B.P. observed
India now found itself involved in the fortunes of Britain
engaged in World War I. India had been promised a gradual
increment in political responsibility by the English rulers.
When this was shelved, Mrs. Besant indignantly launched the
Theosophical Society behind the Home Rule Movement in an effort
to secure the implementation of those promises. B.P. now stepped
forward to pour the force and fervor of his zeal into a movement
for the betterment and freedom of a whole nation.

For almost eighteen years B.P. was a member of the
T.S. -- lecturing, writing, editing, managing the Theosophical
Publishing House and serving as sub-editor to Annie Besant for
Young India newspaper. The soul of B.P. was unsatisfied. He
began to realize that those with whom he had forged bonds of love
and loyalty were themselves no longer true to the Cause and the
Message of H.P.Blavatsky. A craze for psychism and a pandering
to the glorification of the personality of individuals had taken
root. However, his own sense of loyalty and justice demanded
that he verify the accuracy of his own estimate by comparison
with that formed by others. Opportunity arose, when in 1919 he
undertook a lecture tour to some of the foreign centers of the
T.S. This was done in conjunction with a request from the
British parliament that he make a deposition to them on labour
conditions in India, as President of the Labour Union of Madras.

To his dismay he discovered that in the several centers
of the T.S. which he visited the power of the Original Impulse
was ebbing and the force of Brotherhood was fast becoming
lip-service.

He searched for ways in which to emerge from this
impasse. His desire to be of real service to humanity -- to all
men of whatever race or creed -- gnawed at his heart and mind.
He longed to find that avenue where it would be possible to work
without personal recognition, and to efface himself in true work:
that of effecting a change in the thinking and motivation of the
race. To achieve this it had to be weaned from credulity and
blind belief in leaders who offered partial truths, and the
slowly creeping up of an overwhelming materialism that closed
minds and eyes to the value of the soul-satisfying philosophy of
the ancient Aryans, the Nobles of the Soul of ancient India. He
realized that the time for the sowing of a harvest for the future
had come.

It was in America that B.P.W. found an answer. While
visiting Los Angeles he became acquainted with the work and
conduct of THE UNITED LODGE OF THEOSOPHISTS. There he met
like-minded souls and rejoiced in their company. In discharge of
his responsibilities to Mrs. Besant, and the positions he
occupied in Adyar, he returned to seek from her a public redress
of the life, work and character of Mr. Wm. Q. Judge, who was one
of the original founders of the T.S., but whose work and efforts
had been first calumniated, and latterly deliberately obscured
and forgotten. This not being forthcoming, he resigned on July
18th 1922 from the T.S. This resignation was made public to the
membership of the T.S.

B.P. felt that the Cause of Theosophy and of the Masters
had a paramount claim upon him, his time and work. This
resignation brought about a rent in long-established friendships
and associations extending back to those days in which we worked
for justice for labour and for country. He returned to America
to work with the UNITED LODGE OF THEOSOPHISTS as an "associate"
for seven years. He adopted those bonds of "similarity of aim,
purpose and teaching" which form the basis for U L T activities.
This consists in "spreading broadcast the teachings of Theosophy
as recorded in the writings of H.P.Blavatsky and William Q.
Judge." It suited him that the fundamental principle of
impersonality which unites all true students of Theosophy into a
whole gave that strength to all doctrines and teachings offered
by the anonymity of its presentation. Let the statement stand on
it own merit, and not on any authority which a name or a source
may give to it.

1929 brought about the return of B.P. to India.
Embodying the ideals of impersonality, loyalty to the Message,
and service, he translated them openly through a new center: the
Bombay ULT. The 17th of November 1929 saw the founding of this
Lodge at 51 Esplanade Rd. (later: Mahatma Gandhi Rd.). A year
later THE THEOSOPHICAL MOVEMENT magazine was launched. (It is
now in its 64th volume.) It is dedicated to "the living of the
higher life." Again, anonymity was observed in its publishing
policy, a principle not fully grasped by contemporary readers.
Similarly at the ULT, the names of lecturers were never
published. Emphasis was laid on the value of the doctrines
offered.

1930 January saw the issue of the first number of THE
ARYAN PATH. This monthly magazine was designed to carry to a
wider public the influence of the Theosophical philosophy, and to
present to students the views of the world which represented the
best developments of modern thinking. With the help of Mr.
Theodore L. Crombie, his companion and co-worker for many years
serving as sub-editor, this project was launched. Mme. Sophia
Wadia lent her name as the Editor. Contributors to the ARYAN
PATH included such names as John Middleton Murray, R.A.V.Morris,
Wm. Jackson, Kazutomo Takehashi, Lionel Hawthorn, Dr. Haddi
Hassan Saheb, H.H.Raja K.P.Bahadur Singh, A.R.Wadia, and many
others.

Later, to further serve the area of South India, in the
city of Bangalore the INDIAN INSTITUTE OF CULTURE was
established. The objective of this Institute was to bring
thinkers of importance to the world together and to have them
present to the Bangalorians their views and dreams. Here spoke
such as the Panchen Lama, Martin Luther King Jr., Sir
C.P.Ramaswami, Dr. S. Radhakrishnan, Professor Haldane, and Dr.
Ralph Bunche, Sir C.V.Raman, the Maharaja of Mysore, Dr. Masti
Venkatesh Iyengar, Dr. V. Raghavan, and H.R.Bhabha. Through all
these activities ran a single string of purpose: to awaken in the
Soul of man an awareness of their divine potential, and of their
responsibility for assisting others.

Numerous unsigned articles poured from the pen of B.P.:
in the Editorials of THE ARYAN PATH, signed Shravaka (Student);
in lead articles in THE THEOSOPHICAL MOVEMENT, and elsewhere in
press of the country. His correspondence with luminaries of the
world was constant and voluminous. His management of the many
affairs at hand and elsewhere was constant, consistent and
prompt. He was always responsive to the call of the humblest
person who asked for his help. He gave unstintingly of his time
and effort to those who deserved his regard and who helped in the
furthering of the Cause of the Great Masters, the Elder Brothers
of Humanity, the Rishis of Old. The true spiritual devotion of
B.P.WADIA has brightened and heightened many a life during the
many years of his selfless and unassuming service.

-- Jehanghir Tijoriwalla,
Bar-at-Law


====================================


1904 - 1907 BHAWANI SHANKAR --


Pandit Bhawani Shankar was a direct pupil of HPB, became
a friend of BPW in his early Adyar days.

Not long after HPB landed in Bombay in February 1879,
Bhawani Shankar, then 20 years old, put himself under her
guidance. On several occasions he was among those who recorded
they had seen the Masters visiting her at the T S Headquarters,
at "Crow's Nest," Cumballa Hill, in Bombay.

When, later, doubts arose concerning the existence of the
Masters, he declared openly that he had seen them numerous times
at the Bombay Headquarters of the T S, speaking or delivering
messages of instruction to HPB in connection with its work.
"They are not disembodied spirits, as the Spiritualists would
force us to believe, but living men. I was on seeing them
neither hallucinated nor entranced...I as a Theosophist and Hindu
Brahmin give to disbelievers...that these Brothers are not mere
fictions of our respectable Madame Blavatsky's imagination, but
real personages, whose existence to us, is not a matter of mere
belief, but of actual knowledge." THE THEOSOPHIST

Bhawani Shankar -- one of H.P.B.'s direct pupils from the
early days, 1879-84, was living temporarily at Versova (north of
Bombay, near Juhu beach, (where the Wadias had been given land in
part payment for their services as ship-builders many years
before, by the British East India Company). BPW was invited to
come and to attend the Pandit's "morning puja" -- a period which
he spent in meditation and devotion with thought centered on HPB
and the Masters.

This, BPW said, began at 4.00 a.m. and would continue for
a period of 4 to 5 hours. Bhawani Shankar used at that time a
special bell. It had a "peculiar, a curious ring to it" which
"produced a deep psychological effect on those who heard it."
Mr. B. R. Shenoy, who in his youth had been a direct pupil of
Bhawani Shankar also spoke of this. He lived in New Delhi in the
1960s, and was at that time one of the Governors of the Reserve
Bank of India. Earlier, he had spent several years in
Washington, D.C., as one of the Directors of the World Bank. He
had been professor of Economics for many years at Gujerat
University in Ahmedabad.]


1936

At the time of his death, Bhawani Shankar asked B.P.Wadia
to come and visit him. He apparently delayed that event until
his arrival. They had a private talk, after which he expired.
The date was the Full Moon of the month of Ashadha--the 4th of
July 1936. Born in 1859, Bhawani Shankar was 77 years old, and,
active to the last, was ever ready to help and instruct his
fellows.


1885

After the departure of HPB and Damodar from India in 1885
he took earnestly to the study of the Bhagavad Gita which became
his text-book for Theosophical exposition. Up and down the vast
peninsula he traveled from 1891 to 1909. In 1907 Col. Olcott,
the President Founder of the T S died. He was succeeded as
President by Mrs. Annie Besant. During that time, on visits to
Adyar, Bhawani Shankar had become friends with BPW.

Serious differences developed with the new group of Adyar
"leaders." This resulted in his limiting his services to small
groups of independent students who needed and welcomed him.

After the formation of the ULT in Bombay he quickly
recognized that the real Theosophical work was being carried on
there. Under its auspices he gave a series of talks on the Gita
in October 1931, September 1933 and September 1934.

THE THEOSOPHICAL MOVEMENT Vol. VI, p. 146

============================================



DTB ANSWER


Of course the ULT was founded in 1909 by Mr. Crosbie and the
others of his friends who had become students. In 1919, Mr.
Wadia encountered it, as I narrate in the bio-notes. He had
apparently, earlier, in Adyar, with Ettie Beswick, T.L.Crombie,
and others, discussed the question of how to get the T S back on
to the track of real Theosophy.

I imagine that the Karma of his making a trip in 1919 to Europe,
then to the U S, was so that he might come into contact with the
ULT -- and so he did. It also gave him a base from which he
could attempt to bring on the reform he envisaged, if possible
inside the T S with Mrs. Besant's approval, and if that were
refused, then he decided to resign and work in the same direction
through the ULT now that he could see that there was already
established a base through which this could be done. That is why
it took 3 more years for him to make this attempt and when it
failed, and Mrs. Besant refused, he resigned and joined the
U.L.T.

I recall him saying fairly often how important was HPB's plea,
found If one reads the last 2 or 3 pages of THE KEY TO THEOSOPHY;
there one may see how she hoped that when the "next Messenger"
from the Lodge of Adepts came, he would receive a cordial
welcome.

The T S had changed drastically in direction and in teachings
since her "death," and since that in 1896 of Mr. Judge in
America. HPB'S writings had been changed by editing, and were
going "out-of-print." Mr. Judge was unknown.

ULT offered those conditions which she had hoped would be
available. I would say that the increase in ULT work and centers
is a result of that.

DTB

=========================================================


Attached:


BIBLIOGRAPHY --

Works written or edited by Mr. Wadia.


BIBLIOGRAPHY OF BOOKS AND ARTICLES

___________________

NOTE: A list of publishers is given at the end:--
B : book; A : article; P : pamphlet.

This is only a partial list of Mr. Wadia's writings.

=================================================================
===
B(ook)
TITLE YEAR PUBLISHER
Art. PP
[ Arranged chronologically)
P(aper)
=================================================================
===

PILGRIMAGE OF THE SOUL, THE . 1902 (?) P 24

THE RELIGION OF TRUTH . . 1908 A BUL A
3

HOW WE LIVE AT ADYAR . . 1908 A BUL A
2

OUR WORK WITHIN THE SOCIETY . 1908 A BUL A
4

WHAT WE DO AT ADYAR . . 1908 A BUL A
3

OUR PUBLIC WORK . . . 1908 A BUL A
4

OCCULT BOOKS . . . 1908 A BUL A
4

SOME THOUGHTS ON THE SEX PROBLEM 1909 A BUL A
11

CREED AND CONDUCT . . 1909 A BUL A
5

SVADESH AND SVARAJ . . .	1910 A BUL A
5

UNNECESSARY ANXIETIES . . 1910 A BUL A
5

THE T. S. - A RETROSPECT AND A PROSPECT .
1915 A BUL
A 6

PROBLEMS OF NATIONAL & INTERNATIONAL POLITICS 1917
(Essay presented at the CALCUTTA CONVENTION
OF THE T.S., December 1917) TA NY
P 34


SCEPTER OF A WORLD EMPIRE, THE 917 C Of P 10
(NEW INDIA, Madras June 3, 1916)
[ Includes A WORLD EMPIRE, Sept. 1906 ]

FOR THE EDITOR [ Release from Internment ]
1917 A BUL
A 4

FOR THE EDITOR [42nd CONVENT. TS-I.N.CONGRESS 1918 BUL A
4

SEARCH FOR THE MASTER, THE TA NY

STATEMENT SUBMITTED TO THE JOINT COMMITTEE ON 1919 I P C
INDIAN REFORMS, A by B.P.Wadia, President,
Madras Labor Union

ON SERVICE [ BPW TRIP IN USA - WASHINGTON ] 1920 A BUL A
5

ON SERVICE [ IN WASHINGTON - LECTURE ] 1920 A BUL A 4

ON SERVICE [ USA - BALTIMORE, PHILADELPHIA, NEW
YORK, PITTSBURGH, CHICAGO ] 1920
A BUL A 5

ON SERVICE [LOS ANGELES, KROTONA ] 1920 A BUL A 2

ON SERVICE [ CHICAGO, MINNEAPOLIS, OMAHA, KANSAS CITY,
ST. LOUIS, DENVER, PORTLAND, SEATTLE,
OAKLAND, SAN FRAN., KROTONA ] 1920
A BUL A 6

ON SERVICE [ KROTONA, ULT INVITES TO TALK ] A BUL A 6

AIMS OF THE LABOUR MOVEMENT IN INDIA 1920 Shama'a P 11

BROTHERHOOD AS VIEWED BY AN INDIAN 1920 Shama'a A 6
(Paper submitted to the WORLD BROTHERHOOD
CONGRESS, Prague, Czecho-Slovakia, Aug. 27)

DISCIPLESHIP 1920
THST A 3

OCCULTISM IN RECONSTRUCTION 1920 (?) A 7

OUR WORK IN THE WORLD 1920 THST A
8

SVADESH AND SVARAJ 1920 T P H
P 8

TO SOUTH INDIAN CONVENTION [from Marseilles] 1921 A BUL A
5

ON SERVICE [ MARSEILLES, TOULON, NICE, MONACO, ANTIBES,
CANNES, MENTON ] . 1921. A BUL
A 4

WILL THE SOUL OF EUROPE RETURN ? 1921 TPH L P 47
(Essay presented at the FIRST WORLD CONFER-
ENCE OF THE T.S., MARCH 1921)

CULTURAL UNITS 1921 H
P P 12
(Paper offered at the FIRST WORLD CONGRESS
OF THE T.S. -- 1922 )

CULTURAL UNITS [ WILL SOUL OF EUROPE RETURN] 1921 A BUL A
4

PSYCHICAL RESEARCHER IN ANCIENT INDIA, THE 1921 Ady, Bul A 8
(Paper submitted to the CONGRESS FOR
PSYCHICAL RESEARCH, Copenhagen, 25 Aug.-
2nd Sept. 1921)

OCCULTISM IN RECONSTRUCTION 1921 THST A 7

INDIVIDUAL PROGRESS 1921 THST
A 16

WORLD SERVICE 1921
THST A 9

SOME OBSERVATIONS ON THE STUDY OF
THE SECRET DOCTRINE 1922 TA NY
P 21

ALL FELLOW THEOSOPHISTS AND MEMBERS OF THE 1922 C T S P 18
THEOSOPHICAL SOCIETY, TO -- (Resignation and Edmonton TS
reasons by B.P.Wadia. July 18, 1922)

INNER RULER, THE 1924
TA NY P 28

THEOSOPHY AND UNTOUCHABILITY 1932 B PR B P 15
(Essay of B.P.Wadia, spoken by S. Wadia)

LIGHT OF SHEKINAH IN DAILY LIVING, THE 1933 Is.Bro.
P 17

WAY OF THE SUPERIOR MIND, THE 1933 G Socy P
15
(Essay by B.P.Wadia, spoken by S. WADIA)

TEMPLE OF SOLOMON, THE 1935
Is.Bro P 14
(Essay by B.P.Wadia, spoken by S. Wadia)

SPIRITUAL BASIS OF SOCIAL SERVICE, THE 1936 SSLeag.
P 10
(Essay by B.P.Wadia, spoken by S. Wadia)

BROTHERHOOD OF RELIGIONS, THE 1938 IBH Ltd B 260
(Based on essays by B. P. Wadia,
spoken by Sophia Wadia, with an Index)

STUDIES IN THE SECRET DOCTRINE,
(1939-40 THEOSOPHICAL MOVEMENT) SER I 1939 T Co. B 161
(1934-36 THEOSOPHICAL MOVEMENT) SER II 1939 T Co. B 69

PREPARATION FOR CITIZENSHIP 1939 IBH Ltd
P 60
(Three essays by B. P. Wadia,
spoken by Sophia Wadia)

BUILDING OF THE HOME, THE 1942 IIWC
B 56

OUR SOUL'S NEED (14th Foundation Day Address) 1958 IIWC P
10

PHILOSOPHICAL ANARCHISM, ON (Last essay) 1958 Th. Mvt. A
11

"THUS HAVE I HEARD" by "Shravaka" (Wadia) 1959 IIWC B
422
(Editorials from THE ARYAN PATH)


LIVING THE LIFE
1962 T Co. B 156 35
incl.: ZOROASTRIAN PHILOSOPHY

B. P. WADIA -- (Oct. 8th 1881 - Aug. 20th 1958)
BIRTH CENT. COMMEMORATIVE ISSUE 1981 T Co. My P
27

("B.P.Wadia and the Theosophical Movement"
-- by W.E.Whiteman

Inaugural Address - W.Q.JUDGE HOSTEL

Inaugural Address - INDIAN INSTITUTE OF CULTURE

"A Colleague Passes" - THEOSOPHICAL MOVEMENT

"Our Indian Brother" - THEOSOPHY

"The Passing Away of Shri B.P.Wadia"
-- by "Phren" (Miss Ethel Beswick)

__________________________________


NOTE : -- in addition to these essays and articles which
have been identified, there are literally thousands of pages
written over Mr. Wadia's life time of essays, articles, and
letters, to a very large circle of friends who have profited from
companionship with this truly great and self-sacrificing Man.



LIST OF PUBLISHERS or PUBLICATIONS where Mr. Wadia's
articles/essays were published

B PR B Bombay Prov'l. Board Ady Bul Adyar Bulletin
C Of Congress Office G S Gatha
Society
I B H International Book House H P Himalaya
Prakashan
IIWC Ind.Inst. of World Cult. Isr. B Israeli
Brotherhood
S S Leag Social Service League T Co. Thy. Company,
Bombay
T A NY Theos. Association NY Thst Theosophist,
Madras
T Mvt Theosophical Movement TPH L Theos. Pub.
House, Lond.
T P H Theos. Pub. House, Madras C T S Canadian TS,
Edmonton


______________________________________________



Saturday, July 21, 2001

Dear Doss:


I think this is enough as things begin to get repetitive.

I hope you get the central idea:

Belonging to one organization or another confers no special
benefits as all advances are made based on the student's own
efforts. He has to select, He has to study. He has to eliminate
false notions. He has to arrive at a place where his nature is
so benevolent and pure that the INNER RISHI -- the ATMAN can
speak to him ( as the Lower-Manas) in his embodied condition. As
I read it the whole of the narratives relating to Indian history
and mythology. Here in the west, there is no such tradition,
unless one goes back to the Greeks -- but that seems to me
confused as to virtue.

Theosophists ought to make a daily study of The VOICE OF THE
SILENCE (HPB) -- everything needed is there.

There will never be any approach to the "secret (OCCULT) and
esoteric" from the EXOTERIC and MATERIAL WORLD.

How could the Gupta Vidya be explained to an untutored student
who has yet to make a serious effort to understand the wisdom of
the RISHIS ?

Dal

=============================

-----Original Message-----
>From: ramadoss@infohwy.com [mailto:ramadoss@infohwy.com]
>Sent: Saturday, July 21, 2001 6:48 AM
>To: theos-talk@yahoogroups.com
>Subject: Re: Theos-World Dallas, can you answer Eldon's specific questions??

At 01:17 PM 7/21/01 +0000, you wrote:
>Dallas, can you answer Eldon's specific questions BELOW??
Eldon's
>questions express the concerns of some ULT associates who have
>written to me as well as other Theosophical students who are
>concerned about remarks made that the ULT organization is
superior
>to other Theosophical organizations.

Would you like to post some the comments of some ULT associates,
of course
deleting their identity, as it would be of interest to some here.
Also if
any of your correspondents agree then can you post their entire
msgs?

Also if any of the other "Theosophical Students" want to do the
same, it
would be welcome.

mkr