[Reprinted from THE THEOSOPHICAL MOVEMENT, June 1968.]
Associates and friends of the United Lodge of Theosophists all the world over will celebrate U.L.T. Day on June 25. They will remember with gratitude the debt that they owe to the Friendly Philosopher, Robert Crosbie, for salvaging genuine Theosophy from the debris of personality politics and successworship disputes, and for presenting to generations to come a line of endeavour calculated to keep the Original Impulse and Original Teaching intact. The time is opportune for self-examination and right resolves. Self-examination enables us to see in retrospect whether we have studied, practised and promulgated Theosophy in the right spirit and with the right motive, and our resolutions for the future help us to act in terms of the U.L.T. Declaration, which, with its signature by the Associates, has been described as "a wide departure from anything that exists as an organization."
But what is U.L.T.? U.L.T. is not a society or organization in the ordinary sense. On the contrary, it is "a School of Theosophy—an informal and wholly voluntary association of students of Theosophy, and is no more concerned with the various theosophical organizations than it is with similar societies and sects of the various popular religions. It deals only with individuals who are, or may become, interested in Theosophy and the Theosophical Movement." Again, "U.L.T. is a name given to certain principles and ideas; those who associate themselves with those principles and ideas are attracted and bound by them only—not by their fellows who do likewise or refrain or who cease to consider themselves so bound."
U.L.T. is an integral part of the larger Theosophical Movement, which has itself been described as a "Universal Lodge of Free and Independent Theosophists which embraces every friend of the human race." The emphasis here, be it noted, is on freedom and independence. U.L.T., it may be said, trains students to become wise and compassionate, and not "ceremony-masters": it increases their devotion, not observances.
U.L.T. is committed to 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."
U.L.T. is committed to the study, practice and promulgation of Theosophy as given out in the writings of H. P. Blavatsky and W. Q. Judge. There is a valid reason for regarding what these two gave out as the authentic teachings of Theosophy. As Robert Crosbie says, we have to understand clearly that Theosophy is "a gift to mankind by more progressed beings than ourselves," and he advises that "we must learn and apply the fundamental principles which underlie that grand philosophy, and understand the operation of law as disclosed therein." It is under that law that H.P.B. was chosen as the Masters' Messenger. It follows, therefore, that only that which is in full accord with her teachings and writings deserves to be called Theosophy, for that is the name she gave to the Wisdom she made public. U.L.T. is committed to uphold H.P.B. and W.Q.J. all the time
The way in which W.Q.J. upheld H.P.B. is an object-lesson for all those who have a tendency to waver and wander from the path. If we follow the example of W.Q.J., we shall find where H.P.B. pointed. "In effect it comes to this, that those who professed or who profess to look to H.P.B. as their Teacher, do not do so unless they also look on Judge as she looked on him. If they minimize or vilify Judge, they have to minimize and vilify H.P.B." In other words, we cannot accept the philosophy taught by Sri Krishna in the Gita and reject his estimate of Arjuna. We have always to draw attention by every means in our power to the indisputable fact of the existence of the Masters of Wisdom, to their messenger H.P.B., to the body of knowledge she named Theosophy, and to her colleague and co-worker W.Q.J. All the upheavals that occurred in the Theosophical Movement within the 30 years since it was launched, were a result of either ignorance or deliberate non-recognition of these facts. Students of U.L.T. are committed to see that history does not repeat itself in this regard.
As an integral part of the Theosophical Movement, U.L.T. is committed to further the three objects of the Movement, which are:
We must bear in mind the aims and objects of the Masters, to carry out which is the bounden duty of U.L.T. and its Associates. These are stated in "The Great Master's Letter" (U.L.T. Pamphlet No. 33) and can be briefly paraphrased as follows:
In conclusion, Associates and students of U.L.T. should consider themselves "fortune's favoured soldiers" in that genuine Theosophy has come down to them intact, and it is up to them to study, practise, assimilate and promulgate its teachings so that the message of Theosophy may spread over the entire world.
The Masters once wrote that we should not be thinking on our good or bad Karma....It is a curious kind of conceit, which seems to be the product of 19th-century civilization, that causes us to falsely imagine that we, weak and ignorant human beings, can interfere with Karma or be vicarious atoners for others. We are all bound up together in one coil of Karma and should ever strive by good acts, good thoughts and high aspirations, to lift a little of the world's heavy Karma, of which our own is a part. Indeed, no man has any Karma of his own unshared by others; we share each one in the common Karma, and the sooner we perceive this and act accordingly the better it will be for us and for the world.