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