Theos-Talk Archives (May 2005 Message tt00247)

May 8 2005
            
 
 
              QUESTION:  WHAT IS THE PURPOSE OFTHE   U   L   T   ? 
 
 
 
3 Freedoms: 
 
 
(1)       to study the original teachings of Theosophy and to work together
  
 
(2)       No specified obligations.  Practical independence.  No fees.  No
dues.  
 
(3)       No supervision or specific directions. Activities aredetermined
by consensus of local students
 
 
It is held that the unassailable basis for union among Theosophists,
wherever and however situated, is a SIMILARITY OF AIM, PURPOSE, AND
TEACHING. 
 
This “similarity” cannot be coerced, but an invitation to work togethercan
be issued to those who sense that the future of mankind may well be involved
in lives impacted by the ideas of the THEOSOPHICAL MOVEMENT.  
 
Mme. Blavatsky used a curious phrase regarding the mission of THEOSOPHY : 
“to change the Manas and Buddhi of the Race.” Manas is mind, and the power
to think; and Buddhi means wisdom, knowledge and discernment. 
 
There are some items quoted here below that are almost 90 years old, and
much has happened since, as for instance, the freedom that the Internet has
given in the past seven or more years to all interested students.
 
Many documents that were archived are now made easily accessible – so
students can form their own opinions by reading them directly and
independently.
 
It is interesting to note that the freedom which characterizes the U  L  T 
concept, not only brought it through this long period, but has enabled
“Original Theosophy” to remain  available – and that has had its impact.  
 
Magazines published under U L  T auspices like THEOSOPHY ( Los Angeles) and
The THEOSOPHICAL MOVEMENT (Bombay)  have appeared yearly for 83 and 75 years
/ volumes with the same objectives embedded in them.
 
In 1925 a photographic reprint of the original SECRET DOCTRINE (1888),
 followed by one of ISIS UNVEILED (1877) made those books again easily
available to students of that time, and  those books were soon followed by
others, such as The KEY TO THEOSOPHY,  The VOICE OF THE SILENCE ,  THE
THEOSOPHICAL GLOSSARY,  The OCEAN OF THEOSOPHY, the BHAGAVAD GITA,   … 
 
 
As to the commencement and original objectives of the U  L  T: which remain
unaltered : -- 
 
 
1
 
[   The following preliminary memorandum was drawn up by Robert Crosbie
anticipatory to the formation of The United Lodge of Theosophists.”  Itwas
sent to many individual theosophists on November 17, 1908.   ]
 
 
                        TO ALL OPEN-MINDED THEOSOPHISTS     
 
 
When the Messengers departed from this scene, all that was left here was the
Message (exoteric and esoteric), and its students of more or less
proficiency in the assimilation of that Message.
 
With the altruistic example of the Messengers and the inspiration of the
Message, the Theosophical Society should have been able to stand alone and
united.
 
Unfortunately, history tells another story; disintegration began at once,
and still goes on, and a grand opportunity to impress the world with the
spirit and life of the Message has been lost, through neglect of the
essentials and pursuit of non-essentials.
 
The First Object—the most important of all—the others being subsidiary—has
been lost sight of in its direct bearing upon all the changes and
differences that have occurred. “To form a nucleus of Universal Brotherhood
without any distinctions what ever” was, and is, the key to the situation.
Let me quote a few sentences from H. P. B.’s last message to the American
Theosophists in April, 1891:
 
“The critical nature of the stage on which we have entered is as well known
to the forces that fight against us, as to those that fight on our side. No
opportunity will be lost of sowing dissension, of taking advantage of
mistaken and false moves, of instilling doubt, of augmenting difficulties,
of breathing suspicions, so that by any and every means the unity of the
Society may be broken and the ranks of our Fellows thinned and thrown into
disarray. 
 
Never has it been more necessary for the members of the T. S. to lay to
heart the old parable of the bundle of sticks than it is at the present
time; divided, they will inevitably be broken, one by one; united, there is
no force on earth able to destroy our Brotherhood. * * * After all, every
wish and thought I can utter are summed up in this one sentence, the
never-dormant wish of my heart:  "BE THEOSOPHISTS, WORK FOR THEOSOPHY.”
                        
These were prophetic words—but the warning was not taken.
 
It now remains for those who are able to take the words that express the
never-dormant wish of her heart as the key-note of the present and future:
“Be Theosophists, work for Theosophy,” and get together on that kind ofa
basis; for these are the essentials.
 
The unassailable basis for union among Theosophists, wherever and however
situated, is SIMILARITY OF AIM, PURPOSE, AND TEACHING. The acceptance of
this principle by all Theosophists would at once remove all barriers. A
beginning must be made by those whose minds have become plastic by the
buffetings of experience. An agreement between such is necessary; an
assembling together in this spirit.
 
To give this spirit expression requires a declaration, and a name by which
those making the declaration may be known.
 
To call it The Theosophical Society would be to take the name now in use by
at least two opposing organizations. To even call it a Society has the color
of an “organization”—one of many, and would act as a barrier. The phrase
used by one of the Messengers is significant, and avoids all conflict with
organizations, being capable of including all without detriment to any. That
phrase is: 
 
 
                        THE UNITED LODGE OF THEOSOPHISTS
 
 
Members of any organization or unattached, old and new students, could
belong to it without disturbing their affiliations, for the sole condition
necessary would be the acceptance of the principle of similarity of aim,
purpose, and teaching. 
 
The binding spiritual force of this principle of brotherhood needs no such
adventitious aids as Constitution or By-Laws—or Officers to administer them.
With it as basis for union, no possible cause for differences could arise;
no room is found here for leader or authority, for dogma or superstition,
and yet—as there are stores of knowledge left for all—the right spirit must
bring forth from “Those who never fail” all necessary assistance. 
 
The door seems open for those who would, but cannot see a way. Any
considerable number, living, thinking, acting, upon this basis, must form a
spiritual focus, from which all things are possible.
 
Local Lodges could be formed using the name and promulgating the basis of
union, recognizing Theosophists as such, regardless of organization; open
meetings; public work, keeping Theosophy and Brotherhood prominent;
intercommunication between Lodges, free and frequent; comparing methods of
work of local Lodges; mutual assistance; furtherance of the Great Movement
in all directions possible; the motto: “Be Theosophists; work for
Theosophy.”
 
 
          THE WAY TO UNITE IS TO UNITE—
NOTHING PREVENTS IF THAT IS THE DESIRE.
 
2
 
[The following explanatory statement drawn up by Robert Crosbie for the
information of all theosophists, was made public concurrently with the
foundation of “The United Lodge of Theosophists” and the adoption of its
DECLARATION by himself and the seven original Associates, on February 18,
1909.]
 
 
The United Lodge of Theosophists is an integral part of the Theosophical
Movement begun in New York in 1875. It is—as the name implies—an Association
of Theosophists irrespective of organization, who are bound together by the
tie of common aim, purpose and teaching, in the cause of Theosophy.
 
Theosophy, being the origin, basis and genius of every Theosophical
organization, forms in itself a common ground of interest and effort, above
and beyond all differences of opinion as to persons or methods; and being
the philosophy of Unity, it calls for the essential union of those who
profess and promulgate it.
 
This Union does not mean a sameness of organization or method, but a
friendly recognition, mutual assistance and encouragement among all engaged
in the furtherance of Theosophy.
 
The Teacher, H. P. Blavatsky, declared that “Want of Union is the first
condition of failure,” and in her last message to the American Conventionin
1891, said: “Never has it been more necessary for the members of the
Theosophical Society to lay to heart the parable of the bundle of sticks,
than it is at the present time; divided, they will inevitably be broken, one
by one; united, there is no force on earth able to destroy our Brotherhood. 
 
I have marked with pain . . . a tendency among you to allow your very
devotion to the cause of Theosophy to lead you into disunion. . . . No
opportunity will be lost of sowing dissension, of taking advantage of
mistaken and false moves, of instilling doubt, of augmenting difficulties,
of breathing suspicions, so that by any and every means the unity of the
Society may be broken and the ranks of our Fellows thinned and thrown into
disarray.”
 
There are a number of Theosophical organizations in existence today, all of
them drawing their inspiration from Theosophy, existing only because of
Theosophy, yet remaining disunited. The nature of each organization is such,
that unity cannot be had on the basis of any one of them; hence a common
basis should be taken if the success originally purposed is to be attained.
 
The need of such a basis with a broader view of the Movement, is the cause
for the present Association—the United Lodge of Theosophists—composed of
Theosophists of different organizations, as well as those belonging to none.
This Lodge, having no constitution, by-laws, officers or leader, affords in
its Declaration a common basis of Unity for all who see the great need of
it, and seeks their co-operation.
 
Holding to its motto: ‘There is no Religion higher than Truth,” it seeks for
the truth in all things, and beginning with the history of the Theosophical
Movement, sets forth herein some facts with their inevitable deductions, for
general information and consideration.
 
There is no question anywhere as to who brought the message of Theosophy to
the Western World, nor is there any reason to believe that the Messenger, H.
P. Blavatsky, failed to deliver all that was to be given out until the year
1975-- the time stated by her for the advent of the next Messenger.
 
While she lived there was one Society. After her departure, dissensions
arose, resulting in several separate organizations. The basic cause of these
divisions is to be found in differences of opinion as to “successorship,”
even where other causes were in evidence. No such question should ever have
arisen, for it is abundantly clear that H. P. Blavatsky could no more pass
on to another her knowledge and attainments, than could Shakespeare, Milton
or Beethoven pass on theirs.
 
Those who were attracted by the philosophy she presented, or who were taught
by her, were followers or students, of more or less proficiency in the
understanding and assimilation of Theosophy.
 
Once the idea of “successorship” is removed from consideration, a better
perspective is obtainable of the Movement, the philosophy, and the principal
persons—past and present—engaged in its promulgation.
 
We have the declarations of her Masters that she was the sole instrument
possible for the work to be done, that They sent her to do it, and that They
approved in general all that she did. That work not only includes the
philosophy she gave, but her work with the relation to others in the
Movement; and where a relation is particularly defined—as in the case of
William Q. Judge—wisdom dictates that full consideration be given to what
she says.
 
H. P. Blavatsky and William Q. Judge were co-Founders of the Theosophical
Society in 1875 They were colleagues from the first and ever remained such.
When H. P. Blavatsky left America—never to return—she left behind her
William Q. Judge to establish and carry on the work of the Theosophical
Movement in America. How well that work was done is a matter of history.
 
H. P. Blavatsky departed from the body in 1891; William Q. Judge some five
years later. He never claimed to be her successor; on the contrary, when
asked the question, he said: She is sui generis—she can have no successor;”
the fact being that both he and she were contemporaneous in the work, he
retaining his body for some five years longer in order to complete the work
he had to do.
 
The work of these two cannot be separated if the Movement is to be
understood. The evidence of the greatness and fitness of William Q. Judge,
as a Teacher, is to be found in his writings—a large and valuable part of
which has become obscured through the organizational dissensions before
spoken of. These writings should be sought for, and studied, in connection
with those of H. P. Blavatsky. That study will lead to the conviction that
both were great Teachers—each with a particular mission—that each was sui
generis, that their work was complementary, and that neither of them had,
nor could have, any successor.                                         
 
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3
 
                                    THE 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.”
 
                                        
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4
 
[ Form to be signed by those who desire to become associates of U L T ]
 
 
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.
 
                                               
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