Theos-Talk Archives (July 2006 Message tt00446)

7/21/2006 5:13 AM

Dear Carlos:

No arguments  --  Like a scratched or broken record, Daniel repeats ad
infinitum and it is distracting.  Also diverting and certainly time-wasting.


For whom is this designed? Is it scholarship, librarianship, or --- I'll let
someone else characterize it. 

If Eldon desires Theos-Talk to do this kind of thing, he is welcome, but for
me it is a time-waster. It is plain that Dan. is moved by some strange
animus.  He alone knows what aspect of his nature is empowering this.  Has
he any explanation?


Having said all that is necessary I refuse to answer further.


The good side to this is that it advertises the policy and the original
purpose of the UNITED LODGE OF THEOSOPHISTS -- and also, the fact that
copies of the ORIGINAL TEXTS exist because of its persistent quiet efforts
-- conducted as observed under no objective, visible "organization."  This
experiment in determined harmony and mutual assistance has some vitality to
it:  to have lasted almost 100 years through all kinds of "seasons."

THEOSOPHY CAN BE MADE PRACTICAL.

Students are given the opportunity to find them {original texts or
trustworthy copies thereof) and DO THEIR OWN UNSUPERVISED STUDY.  

And it is good that this freedom is here, 

Perhaps the future will create fantasies that will rise and endeavour to
erase th traces of the WISDOM RELIGION and the SECRET DOCTRINE  -- but as
usual, this survives somewhere out of reach.  Lets say: "Sayonara."  See
you-all next incarnation!  Then we may have a chance to work harder and
produce even more valuable results.  We are the "bridges" for this cycle.

On behalf of tolerance and brotherhood, let me say: To me his careful,
continuous inexactitudes reveal a certain narrowness of vision and purpose.
Maybe he needs to devise an "occult mirror" of some kind, psychic or
spiritual as he wills, to secure assistance, and perhaps he would care to
write and inquire about other's reactions to the nature of the influences
that these glimpses of occultism and virtue vs. ****?  show so plainly to
those who ask the "5 Questions:"  Why? -- how?  -- when?  -- what? -- and --
Who ?

Best wishes,

Dallas

	PS 


Yes the U  L  T  DECLARATION is a real treasure and deserves to be referred
to at least once a week.  Its applications are benevolent and universal.

See this:

[ The following preliminary memorandum was drawn up by Robert Crosbie
anticipatory to the formation of The United Lodge of Theosophists." It was
sent to many individual theosophists on November 17, 1908.]  FRIENDLY
PHILOSOPHER  409 - 414


		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 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 of a
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 ad- minister 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.


[ 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 Convention in
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."
	R  C   end of the FRIENDLY PHILOSOPHER,  pp  409 - 414



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

-----Original Message-----
From: carlosaveline
Sent: Thursday, July 20, 2006 1:41 PM
To: 
Subject: THE THEOSOPHICAL MOVEMENT


Dear Dallas, 

Thanks. 

The ULT Declaration, first issue in 1909, is, to me, a revolutionary
document, opening a new path in pedagogical terms, although it is absolutely
following the Mahatmas' principle of autonomy of each Learner. 

The fact that the ULT is not a corporation or centralized bureaucracy, but a
web of independent students with no money/power concerns, is something which
takes time for anyone to understand. Such a difficulty is strenghthened by
the fact that the ULT does not seek publicity and is "widely unknown"
precisely because of this. 

Of course, the Pasadena TS and the Edmonton TS are also of great importance
to the movement, as many initiatives taken by members of the Adyar TS and
independent efforts like the one led by Richard Robb (Wizards Bookshelf). 

The strength of the movement is in its diversity. 

Best regards, Carlos Cardoso Aveline