Theos-Talk Archives (May 2004 Message tt00257)

May 29th 2004

Dear Friends"

Re: Recent postings: H P B STARS AND NUMBERS

A reader stated: Its gibberish, and further that it contained no true
"Astrology."

Let us together look into this.

Why do we offer articles written over 100 years ago ? 

It is because in their words and lines we can find clues leading to a
deeper understanding of a subject -- in this case the influence of
planets, and stars on our Earth. Or, rather the fact that their
"positions" and interrelations with our Earth (as all move through the
universal SPACE under Law) mark the return of similar conditions and
events. Can we learn from the history of our past? 

This brings to the fore the purpose of an association of independent
students of THEOSOPHY such as is represented by the UNITED LODGE OF
THEOSOPHISTS .


U L T -- A refuge for students of H P B and of the Masters
of Wisdom


The "hunt" for the anonymous theosophists ? Those elusive
individuals that "hide," "without courage," behind "U L T" ? And
want to be left in peace?

Look at the nature and stream of recent questions, and comments. The
exterior appearance has little relation to the interior IDEALS
(THEOSOPHY) and any individual doing practical work for it. 

>From observation:

Those individuals (that have adopted and support the DECLARATION of
the U L T, and work in and through it, desire to study original
Theosophy, unmolested and unpestered. What does it matter to anyone
else? Curiosity has a lot of masks ! But, allusions and imputations
are hardly fair.  

Since 1909 the U L T has been a kind of refuge for those who want to
study the original teachings of Theosophy and make them available to
others. Is there a danger there ? If so to whom?

There may be a vague "danger" to those who want to promote their own
versions of Theosophy. Others have an itch for "new" teachings? Why
revert to antiquity they ask? Why bother with the past? 

Also, it seems that there are a number of persons who think Theosophy
consist of a lot of superficial goings on, and especially with the
activities, faults and successes of persons associated with Theosophy,
or who claim to represent improvement and advances on H P B's
teachings (some of those, impatient complainers, are ignorant of those
teachings)..  

On the plea that anything bearing the name "Theosophy" is fair game
for all and any "historians," few make a distinction between the real
THEOSOPHY of the Masters, and "Pseudo-Theosophy."  

Some appear to think that the sayings and acts of various persons
around, and later than H P B, (sometimes calling themselves her
'successors,' and others claiming to be inspired by the "masters"
directly) are symptomatic of THEOSOPHY.  

It is pertinent to ask if those who so believe have studied basic,
fundamental Theosophy, so as to make a true distinction? Can they say
what Theosophy is, or what it teaches? If not, their conclusions may
leave the reader as confused and ignorant as they were. And, in any
case, such readers are left with only a superficial picture -- the
opinions of those who see only that surface, have little or no depth,
and report on it, as they interpret it. 

There is, as a result, attention paid to reports of a kind of
mumbo-jumbo, and mysterious, or, incomprehensible (to them) forms,
ideas and procedures. Also, possibly, for some, there is a vague hope
that by "jumping on the band-wagon," of what they think Theosophy is
and does, they will (by no effort of theirs) be spiritually
transformed (whatever that may mean). 

Below, we may thank Mr. Daniel Caldwell who has provided us with Dr.
J. Santuchi's opinion about the new teachings issued by prominent
"theosophists" and members of the T S -- by some who "succeeded" H
P B and Col. Olcott in the Adyar T S . Some of these issued
contradictions to HPB's teachings, and even a "church" was started!
Extraordinary!

["I will point out the greatest, the chief cause of nearly two thirds
of the evils that pursue humanity ever since that cause became a
power. It is religion under whatever form and in whatsoever nation. It
is the sacerdotal caste, the priesthood and the churches; it is in
those illusions that man looks upon as sacred, that he has to search
out the source of that multitude of evils which is the great curse of
humanity and that almost overwhelms mankind. Ignorance created Gods
and cunning took advantage of the opportunity." MAHATMA LETTERS p.
57]

As far as U L T is concerned, if those who understand and appreciate
it, cease, individually from upholding its DECLARATION in strict
practice, it will gradually dissolve, fade and disappear.  

It is only the exterior embodiment of idealism. It seemingly looks
and operates as an "organization does,. But it strangely not an
"organization" in the accepted sense, -- no "boss" or "leaders." And
better still, every "associate of the U L T" is a volunteer and as
such, in consultation with others, assumes whatever "hat" is needed
to get things done. The coordination is achieved invariably by a
cooperative consultation.

It has no "leaders," and no "minorities" or "majorities" or voting.
But there is a lot of substantial work done just to keep the
publishing , the discussions and the promulgation of "Original
THEOSOPHY" going.  

The "organizational" aspect of all that, is shouldered by volunteers
who have great impersonal determination, and who always and regularly
CONSULT with each other to find the best way of doing things. Those
who have time, offer it to these activities. But they are not
"employed or supervised."

It seems that people cannot understand the lack of "drive for
membership" in the U L T . A "refuge" does not seek more
associates, they seek it.  

Of course they desire privacy and an opportunity to study and discuss
the Message of the MAHATMAS as sent through H P B But once that is
said, they do not care what the world may think. They have work to
do. Who gets annoyed by that? Who gets curious? Who seeks to "pry
the secret out of the box," when there is none there? 

The whole secret is that. Those who become associates are free of any
coercion. They make their own rules. They decide the limits and
depths of their participation and support. And above all, they work
cooperatively.

No personal questions are ever asked of any associate, and no requests
are made for help or service, it is they who have to ask for an
opportunity to assist if they want to. 

It is all a matter of ideals, of trust and of principles for which
each individual is independently responsible. It like a kind of
"spiritual family." But that's not the real description of it.  

How do spiritual Souls, under the Law of Karma and Reincarnation,
meet and work together ? How can people discuss the Laws and rules of
the Universe, its periodical appearances, the nature and purpose of
our Earth and the many civilizations that have existed, risen
flowered, and disappeared?  

In this all associates of U L T have a single document as a reliable
basis. It is the DECLARATION of the U L T.

It reads:

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 I, myself, determine. 

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

COPY

Dr. James A. Santucci on Annie Besant's and 
C.W. Leadbeater's Neo-Theosophy

[James A. Santucci is professor of religious studies
and linguistics at California State University,
Fullerton and editor of THEOSOPHICAL HISTORY

http://www.theohistory.org/ ]

Dr. Santucci writes:

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

Although Blavatsky was certainly the most influential
and the most brilliant interpreter of Theosophy, there
was a subtle challenge to her position as protagonist
of the Theosophical movement. The challenge came
primarily from the two shining lights of the Adyar 
Theosophical Society during the first third of the
20th century: Annie Besant, the President of the
Society from 1907 to her death in 1933, and Charles
Webster Leadbeater, arguably the most influential 
theosophical writer from the early years of the 20th
century to his death in 1934. The two were largely
responsible for the introduction of new teachings that
were often in total opposition to the Theosophy of
Blavatsky and her Masters. These teachings were 
designated by their opponents as Neo-Theosophy [15] or
less often Pseudo-Theosophy. The differences between
Theosophy and Neo-Theosophy are too numerous to
mention in the context of this paper,[16] but it 
is possible to capture the broad distinctions between
the two:

1. the introduction of Catholicism and its attendant
sacraments into the Adyar Theosophical Society through
the agency of the Liberal Catholic Church and the
efforts of its Presiding Bishop, James Ingall 
Wedgwood, and his close associate, the leading
theosophical writer of the day, Charles Webster
Leadbeater;

2. the claim, based on a psychic reading by Leadbeater
in 1909, that a young Indian boy, Jiddu Krishnamurti,
would serve as the vehicle of the World Teacher, the
Christ or Maitreya. With such a claim came the
establishment shortly thereafter of an organization to
promote this belief, the Order of the Star in the
East;

3. emphasis on the writings of Annie Besant and
Charles Webster Leadbeater as the main purveyors of
Theosophy to the almost total exclusion of those of H.
P. Blavatsky;

4. more emphasis on the acquisition of and
participation in psychic or occult powers rather than
on the theoretical understanding of the occult.

-----------------------------------
[Footnotes to Santucci's statements:]

[15] The label was most likely coined in 1914 by F.T.
Brooks, author of Neo-Theosophy Exposed and The
Theosophical Society and its Esoteric Bogeydom.

[16]An extensive overview is given in the unpublished
booklet, THEOSOPHY OR NEO-THEOSOPHY by 
Margaret Thomas, a member of the Theosophical 
Society in Scotland, Wales, and England. The booklet 
was written around 1925.
----------------------------------------------------

The above quoted from: 

http://www.theohistory.org/aquarian_foundation.pdf

Daniel H. Caldwell
BLAVATSKY STUDY CENTER
http://hpb.cc

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

2

ANONYMITY & IMPERSONALITY


ULTers are sometimes confronted with the criticism that we work
anonymously. But our motive is to present Theosophy, and not
ourselves. We do not hide, but present the teachings -- asking
readers to consider those on their merits.

It can be observed: " .if some human beings know the existence of the
most important message to the world in untold centuries, and bring the
fact and the message to their attention, leaving it to be accepted or
rejected without drawing any attention to themselves, [then] an act of
self-effacement has been performed in order that the Message may be
judged on its own merits.the "anonymity" adopted was for the very
benefit of .all who desire to obtain that message at first hand with
no intermediate distractions.we desire most of all to place the
Message of Masters in the hands of those who wish to learn and know,
without attracting attention to ourselves or seeking any distracting
notoriety. 

The policy and methods of U. L. T. were instituted to avoid
personalities altogether .Another critic once said that U. L. T. was
"hiding behind Theosophy." The reply was, "That is much better than
standing in front of it and hiding Theosophy." The U. L. T. .is
simply.presenting the principles of Theosophy and defending it against
any kind of attack. We do the best we can with anyone who desires to
learn. 

For those who expect principles and methods to conform to their
personal prejudices we can do nothing, however much we might desire
to. 

Yet there is always hope that a little Theosophy may work as a leaven
which will wear away or displace existing prejudices, and for this,
time must be allowed. Theosophy is for those who want it; it cannot be
given to any others.

The ancient Pledge of Kwan-Yin sums up the attitude of the U L T and
its associates:  

"Never shall I seek nor receiver private individual salvation.

Never shall I enter into final Peace alone.  
But forever and everywhere 
Shall I live and strive for the redemption of every creature 
throughout the world."


-===========================


PERSONALITY ?  



Theosophists sometimes speak of "getting rid of the personality"

Without personalities, there would be no field, no evolution. It is
not the personality that is in the way, but the personal idea in
regard to it. One of the important ideas applies directly: "Instead
of crushing out the animal nature, we must learn to fully understand
the animal, and subordinate it to the spiritual." So long as you know
the wiles and lures of the elementary nature, you are not in danger of
fooling yourself "Thy strength is in thy soul and thy soul's strength
is in the calm and not in storm revealed."

To "forego and forget personalities" means to regard truth, only, by
whomsoever presented. So it seems wise that we should not think ill of
personalities, and this includes our own. by doing our duty, which is
in our case the promulgation of truth, pure and undefiled, our
weakness will finally become our strength. 

The Masters do not look at our defects, but at our motives and
efforts.

In considering a question bearing on the ethics of any case, we have
first to be sure that we have no prejudices or preconceptions that can
interfere with correct conclusions; in other words, "to be free from
hard and fast conclusions as to men, things and methods." If we are
thus free, we will not be liable to be swayed by the general
classifications of good and evil, so common in the world, and the
great error of the churches. The way is then open.that the only
correct sanction, and the one we should seek, would come from within.

Those who are wise naturally take all possible results into
consideration from their wider point of view, before acting. With them
it is largely a question of duty, unswayed by what the views of others
may be. General principles may be stated, and each individual left to
apply them as he sees fit. 

In no other way can progress be made. We have finally.to determine
whether we are swayed by inclination rather than plain duty, in order
that we may not deceive ourselves. Whatever, then, is decided in all
honesty with ourselves, is our duty, and no man is our judge. "
[quotes from R. C.]


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

Best wishes,


Dallas