The following letter, received from a fellow associate of the United Lodge of Theosophists, provides food for thought which may prove interesting and valuable for all students of Theosophy, particularly those who are – or who may become – associates of the ULT.
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It is said that each generation of Theosophists must prove their own worth… their worth is proportionate to their devotion to truth and the willingness to adjust and apply it to ourselves; to use it as the basis of our actions. From this context of devotion we apply that which we understand of the “doctrine.”
“The knot in the heart that must be untied is the intellect.”
We constantly study “The Voice of the Silence” for review and self-adjustment. This is the self-created context for our action from which all should originate.
The Preface of “The Voice” makes more clear:
“It is well known that, in India, the methods of psychic development differ with the Gurus (teachers or masters), not only because of their belonging to different Schools of Philosophy, of which there are six, but because every Guru has his own system, which he generally keeps very secret. But beyond the Himalayas the method in the Esoteric Schools does not differ, unless the Guru is simply a Lama, but little more learned than those he teaches.”
Our “Theosophic Lineage” is thus given. Companions cannot serve “two Masters.” Robert Crosbie “kept the line unbroken.” The meaning of the above expands as one grows in understanding of that which is, and which must be kept, “sacred and private.”
The duty that we have voluntarily assumed is thus the keeping of the “original message” from desecration, distortion, and materialization.
The publishing of the original writings of the Teachers and their agents was paramount to the founding of the ULT. Second-hand Theosophy, editing, the work of esoteric failures, replaced the Mahatmic impulse as the focus of study in the remainder of the Theosophical Movement. The doctrines of pseudo-Theosophy became the basis of action and practice. Right motive using wrong knowledge. Aspirants laboring towards a wrong “end in view.”
Masters tell us of the failed attempts of the past. “The Theosophic shells” that litter the world and which should be left to disintegrate and die. We are warned not to energize and revitalize them. The same in our student life. We must use discrimination to understand the inﬂuences we are acting under so as not to fall victim to our past skandhas. Skandha-Karma is individual and collective. There are “Theosophic skandhas” that have manifested under cyclic law that are testing all in an intense period of probation. In short, are we going to make the same mistakes of the original T.S. by succumbing to the same inﬂuences in new forms?
This student has heard repeatedly that there are good students in all other T.S. organizations and that the ULT platform is an obstacle to establishing “Theosophical unity”; that we should focus on points of agreement rather than our philosophic differences.
The deﬁnite philosophic teachings given by the “Teachers and their workers” is what is “’Theosophy.” What is Theosophy is not a position that each decides for himself. Consistency is a touchstone for discriminating what is from the “Mahatmic” source. We have such references in “The Secret Doctrine” Introductory, for example, p. xxx: “There was a “primeval revelation,” and it still exists; nor will it ever be lost to the world, but will reappear; . . .”
“A Mahatma’s Message to Some Brahmans” (p. 321-323 in Vol. II of “William Q. Judge Theosophical Articles”) give points to consider. It is to be remembered that this letter, transcribed from the Master by H.P. Blavatsky and later distributed by Mr. Judge, was part of the charges brought against him and the “intense subjective attacks” he endured. Chakravarti was but the outer vehicle for that ancient and enduring enemy of the Masters and the Movement.
From the Mahatma’s letter:
“The Society, acting in this directly in accord with our orders, forces no one to become a Theosophist of the Second Section. It is left with himself at his choice. It is useless for a member to argue “I am one of a pure life, I am a teetotaller and an abstainer from meat and vice, all my aspirations are for good, etc.” and he at the same time building by his acts and deeds an impassable barrier on the road between himself and us.
“What have we, the disciples of the Arhats of Esoteric Buddhism and of Sang-gyas [the Tibetan name for Buddha], to do with the Shasters and orthodox Brahmanism? There are 100 of thousands of Fakirs, Sannyasis, or Sadhus leading the most pure lives and yet being, as they are, on the path of error, never having had an opportunity to meet, see, or even hear of us. Their forefathers have driven the followers of the only true philosophy upon earth away from India, and now it is not for the latter to come to them, but for them to come to us, if they want us.”
Does the ULT continue to be true to its purpose if it waters down the philosophy and the teaching so as not to offend? Is the only way to effect a “Theosophic unity” by accepting all and everything that is called Theosophy? Are we to remain silent when “Theosophic fiction” is put forth, so as not to disturb a current called “tolerance”? Do we lower our heads so as not to see the reality for what is being manifested as a basis for unity?
Robert Crosbie addresses this in Letter Four of “The Friendly Philosopher,” p. 11-12 in the section titled “The Spirit in the Body”:
“We need only Loyalty – loyalty to the work, loyalty to our convictions, loyalty to each other in full faith and confidence that each is a part of the other and all. So shall we be united in one thought, one will, one feeling.
“This does not mean indiscriminate acceptance of everything and everyone. The attitude of “namby-pambyism” is but a pseudo-tolerance. Carried to its legitimate conclusion, this false idea of “brotherhood” would signify that sin, sorrow, suffering, error, all religions and all philosophies are all right; that everybody is doing the best he can, and the best he knows how to do, and cannot do any different, and that all are steps of learning.
“Humanity sins, sorrows, suffers and dies a thousand deaths; because of what? Just IGNORANCE. Theosophy is TRUTH and as such can have no alliance with any form of error and remain Truth. If partial philosophies could save the world there would be no need for the sacrifices of the Masters. . . .
“I am no believer in diluted Theosophy. The Masters did not dilute it. We either carry on Their work or we do not; there is no need for hypocrisy nor self-deception.”
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