The Theosophical Movement
United Lodge of Theosophists
The United Lodge of Theosophists (U.L.T.) was founded by Robert Crosbie and a few students of his in Los Angeles, California, on February 18, 1909. It belongs to the Theosophical Movement as it is grounded on the very same esoteric teaching and observes the same purpose, that of service to humanity through the study, practice and dissemination of the Theosophical Idea. The bond between U.L.T. and the Theosophical Movement is their common conviction in Universal Brotherhood and its application through the knowledge of the Self and the Universe.
A few years following H.P.Blavatsky’s absence, the U.L.T. founder, Robert Crosbie, having found out forgeries against the teaching owing to strife among the Theosophical Society members, decided that Theosophists ought to focus on the original teaching exactly as it was given by the founders of the Modern Theosophical Movement, H. P. Blavatsky and W. Q. Judge. That is how the United Lodge of Theosophists (U.L.T.) came to be started; an initiative that safeguarded both the original teaching and the Idea of the Movement. It is an informal society organized in groups that are being active in 30 countries.
The only U.L.T. formal document is the Declaration of the principles of the Movement stating, among others, that “… it is the basis for union among Theosophists whenever and wherever situated, the “similarity of aims, purpose and teaching”.
What is it?
“It is to the Teachings that attention has to be called – not to ourselves who are only handling them on as best we can.” Robert Crosbie.
U.L.T. is an association of Theosophy students. There are no “leaders” or “members” in it and definitely no traps typical of organizations. It was started in 1909 by Robert Crosbie who had been one of William Judge’s students. U.L.T. aims at helping its student-members focus on the study and research of the authentic writings of the two writers and co-founders of the Theosophical Movement.
Every associate or student is free, independent and personally responsible for his own program, own method of study and for keeping touch with U.L.T. What counts is the student’s inner effort and contribution to the dissemination of the Theosophical teaching.
U.L.T. concentrates on individual study and impersonal work, considering both as the safest path for the real Theosophist.
It provides accurate and explicit texts, either copies of the original ones or photocopies of them. Work and discussions are exclusively based on the authentic texts all dealing with the study and practice of Theosophy.
Whoever intends to work for Theosophy discovers that before becoming apt to teach, he must first learn what it is about. “No higher knowledge is needed but sheer devotion to mankind, faith in the Masters, the Higher Self, understanding of the fundamental Theosophical truth and a little, just a little effort to help present to the world these truths it is so desperately in need of.”
The development of the student’s latent possibilities depends on him alone, on his individual efforts and the results are proven through his understanding of the Theosophical targets and their application on all levels of personal life. The work of the United Lodges of Theosophy goes far beyond all proselytism.
U.L.T. is an association of Theosophy students set up thanks to the decisiveness of a few Theosophists who made it their task to fulfill the targets of the Theosophical Movement without organizational distractions and formalities. The idea of making the ULT (United Lodge of Theosophists) an exclusive vehicle for the acquisition of knowledge and the dissemination of the Theosophical teaching mainly springs from the experience and perceptiveness of Robert Crosbie; a man who, having had a long-term relationship with the original Theosophical Society, had witnessed for himself the discords and dissentions brought about in the Movement due to organizational claims, disputes over “authority” and antagonism among certain head officials.
In 1909, supported by a few more sharing his conviction on the unity of Theosophy, Mr. Crosbie founded the United Lodge of Theosophists – a body defined on the basis of a simple statement regarding its policy and intentions – and began working for the reinstatement of the Theosophical teaching’s writings that were available to the general public and for the application of a program of practical Theosophical education. From then on and up to nowadays, there has never been the slightest change concerning ULT’s purpose as described in the ULT original statement called “Declaration”, and very few changes (none in principle) to the method of work as set forth by Mr. Crosbie during his lifetime.
Even though its supporters and adherents consider studying and comprehending Theosophy a life-long process, a general overview of this philosophy is indispensable for the understanding of ULT.
Apart from the exclusive study of the authentic writings of Modern Theosophy, the purpose of the Association is to acquaint those who care to join it with some of the principal Theosophical ideas, to welcome those who may wish to learn more about it and make their study as easier as possible.
Those who care to become associates are requested to carefully read the ULT Declaration. No financial obligation is required, no expenses, no fees. It is up to each member to decide on how he will be in touch with ULT, how he will adjust his life by conscience and define his obligations to the others as well as to his Group Associates.
The following text by H. P. Blavatsky- principal founder of the Theosophical Movement – being an excerpt from the epilogue of her “Key to Theosophy”, is the most suitable one to render the vision of the future of the Theosophical Movement.
“Its future (i.e. that of the Society) will depend, almost entirely, upon the degree of selflessness, earnestness, devotion, and last, but not least, upon the amount of knowledge and wisdom possessed by those members, on whom it will fall to carry on the work, and to direct the work after the death of the Founders. I do not refer to technical knowledge of the Esoteric Doctrine, though that is most important. I spoke rather of the great need which our successors in the guidance of the Society will have of unbiased and clear judgement. Every such attempt as the Theosophical Society has hitherto ended in failure, because, sooner or later, it has degenerated into a sect, set up hard-and-fast dogmas of its own, and so lost by imperceptible degrees that vitality which living truth alone can impart…
Then the Society will live on into and through the twentieth century. It will gradually leaven and permeate the great mass of thinking and intelligent people with its large-minded and noble ideas of Religion, Duty, and Philanthropy. Slowly but surely it will burst asunder the iron fetters of creeds and dogmas, of social and caste prejudices; it will break down racial and national antipathies and barriers, and will open the way to the practical realisation of the Brotherhood of all men. Through its teaching, through the philosophy which it has rendered accessible and intelligible to the modern mind, the West will learn to understand and appreciate the East at its true value. Further, the development of the psychic powers and faculties, the premonitory symptoms of which are already visible in America, will proceed healthily and normally. Mankind will be saved from the terrible dangers, both mental and bodily, which are inevitable when that unfolding takes place, as it threatens to do, in a hot-bed of selfishness and all evil passions. Man’s mental and psychic growth will proceed in harmony with his moral improvement, while his material surroundings will reflect the peace and fraternal good-will which will reign in his mind, instead of the discord and strife which is everywhere apparent around us today.
If the present attempt, in the form of our Society, succeeds better than its predecessors have done, then it will be in existence as an organized, living and healthy body when the time comes for the effort of the XXth century. The general condition of men’s minds and hearts will have been improved and purified by the spread of its teachings, and, as I have said, their prejudices and dogmatic illusions will have been, to some extent at least, removed. Not only so, but besides a large and accessible literature ready to men’s hands, the next impulse will find a numerous and united body of people ready to welcome the new torch-bearer of Truth. It will find the minds of men prepared for his message, a language ready for it in which to clothe the new truths it brings, an organization awaiting its arrival, which will remove the merely mechanical, material obstacles and difficulties from its path. Think how much one, to whom such an opportunity is given, could accomplish. Measure it by comparison with what the Theosophical Society actually has achieved in the last fourteen years, without any of these advantages and surrounded by hosts of hindrances which would not hamper the new leader. Consider all this, and then tell me whether I am too sanguine when I say that if the Theosophical Society survives and lives true to its mission, to its original impulses through the next hundred years — tell me, I say, if I go too far in asserting that earth will be a heaven in the twenty-first century in comparison with what it is now!”
(The Key to Theosophy, Chapter: The Future of the Theosophical Society, H.P Blavatsky)