The Friendly Philosopher-In the beginning

POKROV IS A SPIRITUAL ASSOCIATION OF ESOTERIC.

The Friendly Philosophy-In the Begining

The friendly philosopher

IN THE BEGINNING

Letter One
IT is futile to accept revelations on anybody’s say-so. They convey no knowledge, and it is actual knowledge that is required
by each one. Shibboleths and formulas are mere words, not a criterion of truth.
Theosophy is in the world to present the means by which each one can acquire knowledge for himself.
Its study and application call forth the judgment and discrimination latent in the man himself.
Truth is not a man, nor a book, nor a statement. The nature of Truth is universal; its possessors in any degree will be found to
be appliers of universality in thought, speech and action. Their efforts will be for humanity regardless of sex, creed, caste or
color. They will never be found among those claiming to be the chosen spokesman of the Deity—and exacting homage from
their fellow-men: true Brotherhood includes the least developed as well as the very highest. We must seek to give aid to all in
search of truth. Our value and aid in this great work will be just what we make them by our motive, our judgment, our conduct.
The heart-felt desire that others may benefit from our lives will be felt by those open—it matters little how few; they may be
the means of wakening many others. It is the effort and the sacrifice that bring the ultimate results, but in our zeal it is well to
consider what the Masters have done, and do year after year, age after age. They do what They can, when They can, and as
They can—in accordance with cyclic law. They conserve the knowledge gained—and wait. Knowing this, and doing thus,
there can be no room in us for doubt or discouragement. Theosophy is for those who want it. We are to hold, wait, and work
for those few earnest souls who will grasp the plan and further the Cause. Many have their ears so dulled, or their attention
so diverted, that no number of repetitions can reach them—yet Theosophy must be held out continually for all who will listen.
That is our self-assumed work; we have our example in H. P. B. and W. Q. J. to means, method and manner: let us imitate
them, and so do their work in their spirit.
The Theosophical “arch” has been thrown across the abyss of creeds and materialism. Some have discovered where a
base rests on one or the other side; others have found “stones” that belong to the arch, but the “key-stone” has been
“rejected” because of its irregular shape—all like the story of old in masonic tradition. But we are also reminded that the time
came when the rejected stone became “the head of the corner” because it was found to be the key-stone. All the time there
were those who knew of the key-stone, but they were very few and their voices were not heard amid the clamor of the claims
made by those who had found portions of the arch and desired recognition. So the few had to “Work, Watch—and ‘Wait,”
knowing that history repeats itself, and that there is nothing new under the sun.
The allegory of the tower of Babel applies to the present times. Everything is in confusion, everyone talking his own
gibberish—and nobody listening. I said “nobody”—but some are; a few realize that none of these things bring knowledge. All
that can be done is to let the light so shine that all who will may seek it, thus sowing for future harvest. It would be a hopeless
task were is not for Reincarnation; so the great effort should be to promulgate the fundamental principles of Unity, of
Brotherhood, of Karma and Reincarnation.
—ROBERT CROSBIE

IN THE BEGINNING

Letter Two
In the work which we have undertaken together, it matters not whether “we” fail or succeed: Our purpose has been and will
be that the Work shall go on. We can throw—each one of us—our best into the effort; the rest is in other and stronger hands.
Our “best” may not be great, but if the motive is there, even to hold our ground is victory in some contingencies, for where
there is no standing army, the art of fighting has to be learned; the recruits have to do the fighting, the older teaching and
leading the younger. With no concern but to keep in fighting trim, our best work is done when most heavily pressed and tried.
It is, then, to the Teachings that attention has to be called— not to ourselves who are only handing them on as best we can. If
one sees that in many ways he is not able to do all that needs to be done, or that he would like to accomplish, it is evidence
that he is in the way of improving. Our ideals are never reached: they continually precede us. As a man thinks, so he
becomes; time is an element in this, and it is shortened by patient doing of what we can. To be in the least cast down by our
apparent imperfections is a form of impatience—a disregard of Law. Whatever comes is right—until something better
appears. Observed defects will fade out under observation, so we can cheerfully bear with our own defects as well as with
those of others, while we go right on working.
One of the greatest helps that Theosophy gives is the power to take a wider survey of the field of action than is otherwise
possible: we do not look on this life only, but on many future lives during which “I and thou and all the princes of the earth” will
live and strive for the universal redemption of mankind— ever looking ahead, ever seeing further heights toward which the
awakening spirit may be directed. There is much strength, there are many faculties among men and mostly used without
direction of a permanent nature. Could right philosophy be implanted even the single idea of the Divine nature in man—a
greater impetus would be given to right living; then a philosophy in accord with this nature would be sought by those so
quickened.
It would not take so long, nor be so difficult, if those who are interested in Theosophy would stop figuring it out for
themselves, and get busy in spreading the philosophy and the idea of service. Without the right philosophy, strength and
special faculties are useless. If all study so as to be the better able to help and teach others, there must result a general gain
and help. I think that the word “Theosophy” has power: if it had not, there would not be so many misusing the name. In spite of
all these, Theosophy itself is untouched. Our work is to keep it pure as it was delivered to us, for the sake of those who can
be helped—and we are finding some all the time. In better days we will be able to do more—and all the better because of
present difficulties. Theosophy pure and simple is the standard by which efforts may be applied and errors combated, so it
must always be kept in evidence as the source of all right effort.
When the Parent theosophical society was established, it was necessary to give it the form that would be best understood
by the people of the time. It was known that many would cling to the form rather than to the spirit of the Theosophical
Movement, and would imagine that the spirit could not exist in any other form. But also it was known that some would
perceive the spirit and care only for that. Events have justified all this, so that we stand at another point in the cycle.
Perfection in action is not possible; so, while showing forth the spirit of the Movement only, we yet present a visible basis
necessary in any exoteric work. “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 who refrain or
who cease to consider themselves so bound. THE DECLARATION, with its signature by the Associates, is a wide
departure from anything that exists as an organization.
—ROBERT CROSBIE

IN THE BEGINNING

Letter Three
We are not concerned in “seeing things,” but in awakening the Higher Consciousness—for we know that Theosophy gives
the knowledge of the principles that should guide its students in their public and private work. We should also be able to find
explicit directions.—explicit in the sense that Theosophy points the way clearly how best to serve our fellows. So it is good
work to search out and make available to all, those necessary quotations from their writings which carry the intent of the
Teachers. If such could not be found, one might have grave doubts as to the course to be pursued. If we are able thus to
throw a clearer light upon the intent, our work will be good for both the learners and the learned.
The basis of successful work is Unity: this is the constant cry of H. P. B. and W. Q. J. To be able to afford a basis for Unity to
individuals or organizations, without demanding any relinquishment of affiliation or belief, is no small thing. The Declaration
of “U. L. T.” does just that: it is not a theory, but a carrying out of the spirit of the Messengers. Paraphrasing a saying of the
Master, we might say: “All Theosophy is before you; take what you can.”
The part we play, major or minor, does not concern us at all.’ We might say, as Judge once did, “sometimes a minor agent is
used by the Lodge to call the attention of greater ones to a proper course.” Our work is to call attention to the true basis for
Union among Theosophists—and at the same time to set the example. People need, whether new students or old, to grasp
the message of Theosophy for itself—not because of belief in any person or organization. If students succeed in grasping
and applying the Philosophy, they will have true clairvoyance as to men, things and methods, and their gratefulness will
include all that contributed to their opportunity; this gratitude will find expression in their doing the same for others.
So, the effort should be to get those interested to participate, to associate themselves with the Work and share in its
responsibility—not by proselyting or urging, but by keeping the idea before them in various ways. As with anything else,
every method has to be tried, but without making the line too hard-and-fast. The main work is to convey ideas.
No doubt the “successorship” and organizational proponents will do some squirming over the “U. L. T.” Declaration. Any
thing that might be said will not prevent their thinking and saying what they like—nor will their squirming affect the facts. If the
Declaration shows itself to be directly in line with the teachings, the teachers, and the original lines laid down, it will make the
observant think. Doubtless the Declaration could be amplified, but would not amplification detract from attention to the points
made by it? It is direct and it is short, therefore quickly grasped. All can make their own deductions, but with us it is “a firm
position assumed out of regard for the end in view.”
Our purpose is to draw attention to the Teachers and the Teaching, not to any others; hence it is conservation, safety, to
maintain the impersonality of “U. L. T.” Its aim, scope and purpose are shown in the Declaration, and besides, attention is
called to the great underlying Movement which compels such alterations from time to time; so, as the declared policy is
followed out and the Teaching is studied, the practical amplification will come of itself. Until each one clarifies his own
perceptions he would not know gold of Ophir from base metal. What we have avoided is the prevailing tendency to say too
much.
Let “U. L. T.” flourish on its moral worth alone. The work we have to do, the knowledge we have to give out, depends on no
other names than those of the true Teachers, H. P. B. and W. Q. J. Associates must learn to look to Them, to point to Them
and to the Masters whom They served. Nothing else will restore the Movement. Unity is the key note of our attempt, and.
living persons, if made prominent, will detract from that at tempt, will be attacked, to the injury of the Movement. So we will
keep their names out of consideration. Let the curious and the antagonistic surmise all they want to—the really earnest will
then judge by the fruits, not by persons. Theosophy does not emanate from any society nor from any living persons. So far as
the world and all Theosophists are concerned, Theosophy comes from H. P. B. and W. Q. J., or rather, through them. So, to
avoid misconceptions, we get back of living persons to the Message and the Messengers.
W. Q. J. was not the “successor” of H. P. B.; he was her Colleague and Co-worker who retained his body a few years longer
than she remained in hers. He was the “stone that was rejected by the builders,” who desired to pose as successors to H. P.
B.—to the confusion of all who depended on them. The real foundation of the “successor craze” is the itch for more
instructions; this begets the hunt after anyone who will promise fresh “revelations.” What was given Out by H. P. B., and
applied by W. Q. J., was not and is not studied by Theosophists at large, or it would have awakened a fuller thought and
realization by the students. All the theosophical follies are the result of ignorance, superstition and selfishness, which
knowledge alone can overcome. Our efforts may seem inadequate, but they are in the right direction, and “a little leaven
leaveneth the whole lump.” We will do what we can and all that we know how to do, enduring the evils of the present while
attempting that which will work for greater good in the future, here a little and there a little, thus leading the minds of
Theosophists of every degree and in every society to as broad a conception of the Philosophy as possible. And all these
efforts will be educational for us, too, for we will have to meet all kinds of minds from ignorance to arrogance, and so speak
as to leave an impress that will stick.
H. P. B. once wrote: If anyone holds to Buddha’s philosophy, let him say and do as Buddha said and did; if a man calls
himself a Christian, let him follow the commandments of Christ—not the interpretations of his many dissenting priests and
sects.” The moral is—If anyone desires to be a Theosophist, let him study Theosophy as it was given by those who
enunciated it. For one to accept as true what any teacher chooses to tell him,
without any means given him by which to verify the statements made, or without verifying for himself the facts alleged—is
simply to believe on blind faith, as do so many others.
Our own difficult task is to avoid all semblance of authority of any kind, while being at the same time sure of our ground and
not afraid to say so. We have, like the Founders, to give everyone an opportunity to see for himself that what we have to say
is well founded. At present, the initiative is in our hands as the pioneers. We have to strike the key-note for those who come
after us; once struck, it will be followed by those who take hold. The others will find it “too absorbing and too lofty” for them,
and will not attempt it. In other words, we have to show the raison d’кtre of “U. L. T.” so that others may see it as clearly as we
do. We have undertaken a high mission and a heavy task—not because we think ourselves so eminently fit, but because we
see the need and there is no one else to do it; and we also know that we will not be left alone in the doing. So, what we have
to give are the salient points, clear and definite, as well as concise in statement, so that thought shall be directed to them; to
make the points so striking that they cannot be passed over, even by the careless reader; and that they shall stand as facts,
and facts only, before the mind, verifiable by anyone who cares enough to do so.
—ROBERT CROSBIE

IN THE BEGINNING

Letter Four
Mere attendance at meetings is not enough to make us feel our identity with the work. Attendance is but the preliminary to a
further step; this shows itself when those who attend begin to ask how they may obtain further understanding. As they
participate they develop, of course—but they must not be allowed to forget the object of the help afforded them, nor that such
help is but a means and a way. The object of Theosophical study and work is not individual development, but that each and
all should become true helpers of Humanity. Some will catch the feeling. The tendency to say more than is useful to the
newcomers is a common one in the beginning, but is gradually overcome when it is seen to minimize inquiry. We should
push nothing, while responding to everything. We would not use force if we could, because each mind has to be free to
choose; otherwise there would be no true progress. And I think this is a good attitude to be taken in the matter of questions
concerning theosophical claims and exponents. These various stripes must have their place in the great economy of
consciousness—they must have, or people would not be attracted by them, would not seize and hold on to them. When the
particular “stripe” does not bring the devotee the expected result in knowledge, then a further search is indicated to the mind
so caught. Every person really waked up by such claims or exponents will touch us sooner or later, if we hold to the straight
line. On this, Mr. Judge once wrote: “By our not looking at their errors too closely, the Master will be able to clear it all off and
make it work well.”
The fewer the words an idea can be expressed in, the better. Our effort is to disseminate among Theosophists the idea of
unity regardless of organization. Many “old timers” will not see the need, but those disgusted with the claims and squabbles
of organizations will fall into line on the true basis of union: “Similarity of aim, purpose and teaching”—for they will see that
the failure of the various societies is in that basic lack. Let each go his own way, and with best intention, giving credit to
others for the same: in this way we set up no hindrances, no matter what others may do. No hindrance leaves an inlet, and
there is no saying what may come about even among those who hold to separateness. We sympathize with all efforts to
spread broadcast the teachings of Theosophy pure and simple, without expressing preference for any organization or
individual so engaged—recognizing that while methods differ, the Cause of one is the Cause of all, Meantime, we go on with
our own line of work which, because of its freedom from any complications of organization,
presents a catholic spirit. We are not drawing attention to our selves as a body, but to the principles that, as a body, we hold.
The Declaration is a summation of the stand that all Theosophists should take—toward the work and toward each other. We
all need to cultivate that charity which sympathizes with every effort to spread Theosophy, even if the methods and other
things do not appeal to us: any effort is better than no effort at all.
This tolerance does not mean “fraternizing” with everything and everyone that demands it; it only means that no one is to be
condemned for his opinions. We may not care to spend time and energy in his direction, which is our privilege—and if he
were himself tolerant he would not wish us to. Many who talk “tolerance” seem to think it means that every one else should
endorse what they want to say or do. The tolerance is of little value which consists in the egotistical attempt to enlist the
support of those who have their own duty to attend to.
“U. L. T.” and its Declaration will be compared by many with the claims made by the various societies and their exponents.
Each of these makes the claim that he or it is alone right. What are our claims?—it will be asked. We make none: we point
to the Message, the Messengers, and Their enunciation of the Work—and carry on the latter in accordance; we have no
“revelation” to offer, we only hand on that which was known before. The position is unique and unassailable in that it makes
no claim to any other authority than, the Message and the Messengers. It should be our policy to state at each meeting what
our purposes are—namely, to disseminate the fundamental principles of Theosophy and to answer questions on the
provided.
The Authority which we recognize is not what men term authority, which comes from outside and which demands obedience,
but an internal recognition of the value of that which flows through any given point, focus, or individual. This is the authority of
one’s Self-discrimination, intuition, the highest intellection. If we follow what we recognize in that way, and still find it good, we
naturally keep our faces in that direction. This means no slavish following of any person—a distinction which some are
unable to grasp. H. P. B. wrote: “Don’t follow me or my Path: follow the path I show, the Masters who are behind.” We point
always that the most and the best anyone can do is to do as Judge did—follow the lines laid down by H. P. B., regardless of
any others. All that we are doing is to help others to find those lines. We do not want attention paid to us. It is true that “U. L.
T.” necessarily centers around those most active in it, but they could do nothing if history, evidence, and energies were not in
the lines taken. So we point to those lines of direction as the things to be seen and known. For ourselves we are merely
some who are able to grasp and apply as well as aid in direction. This will prevent “U. L. T.” from degenerating into some
such condition as now exists throughout the theosophical world, for if attention is attracted to detracted from the real issue.
One may have confidence, how ever, without making the mistake of placing anyone too high. The strength shown by any
worker is not that of the personality, which has none, of itself; it lies in the words, the ideas, the conviction of truth held by the
inner man.
—ROBERT CROSBIE

IN THE BEGINNING

Letter Five
H. P. B. showed herself a true Teacher when she said, “Do not follow me nor my path; follow the path I show, the Masters
who are behind.” The wisdom of this advice is seen in observing the course of those who judged of the teaching by what they
could see of the teacher. They judged her by their standards, not by her adhesion to the Theosophy she taught. W. Q. Judge
had similar judgment passed on him, primarily because he upheld H. P. B. first, last, and all the time. This was the underlying
cause of the attacks made on him by those who should have been his defenders. They were fearful of “authority”—so fearful
they tried to convey the impression that they could explain her away, could tell where she was right and where she made
“mistakes”; thus making a claim to authority that she never made. They minimized the only possible source on which reliance
could be placed, while Judge continually pointed to her as the Teacher to whom all alike should look.
Those who followed his example and advice then, or who will follow it now, found and will find where she 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.
We are striving for Unity first, and as far as possible leave out points that may antagonize. Theosophy itself, pure and simple,
is the great “unifier”; more we can encourage others to study and apply Theosophy, the more will they see for themselves the
parts played by the various persons and personages in the movement. Our work is to inform, not to proselyte.
The Masters used Colonel Olcott because he was fit for the work he was given to do, and the only one at that time who could
do it; and furthermore, he was willing, despite his failings, to stick to his task without hope of reward. It is certain that he
missed much that he might have had, and finally let the Society drift into the wrong hands through his very inability to
discriminate. For this, he alone was to blame; but the law adjusts and will adjust. We cannot judge as between him and
Those who used him. They did not condone his faults. They used his virtues—and gave him every opportunity to increase
them. Perhaps his close and unremitting attention to the exoteric work he had to do, prevented attention to his own nature,
so that he thought he was entitled to some relaxation of the kind he understood. It may be that some knowing his faults, and
that he still did good and prominent work for the Movement notwithstanding—have reasoned that the faults do not count, and
can be atoned for, or overlooked, as is the case with many a public man by reason of service. This is a mistake, for the path
of true Occultism and that of immorality do not coincide. The Masters do not judge anyone, nor can They “forgive” anyone for
sins of omission and commission. Naturally They must stand as did the Essenian Master, when he said, “Let him that is
without sin amongst you, cast the first stone.” Masters have to use such material as exists. If anyone has lapses, so much the
worse for him and for the work. It should also be remembered that so long as one is willing to stay in the work, he can. Each
stays or goes out in accordance with his own desire. The door is never shut on him by the Law, and the laws of Occultism do
not permit “removal for cause.” It is strange that so many who have studied Theosophy fail to understand these things, but
never fail to characterize and pass judgment.
And all this applies, not to Colonel Olcott only, nor to any particular person. It applies to all and sundry—ourselves included.
All through the writings and conduct of H. P. B. and Judge, condemnation of others is warned against; yet those who elected
themselves to be their students paid little attention either to warning or example. This led either to condemnation of persons,
or to worship of them, and then to dissensions and disruptions, ending in total lack of discrimination. The Path of
Brotherhood and the Path of Occultism are One Path.
Of course, here and there, all the crimes in the calendar have been committed by professed theosophists, but the majority, in
the old days as now, have been good men and women—many times misled by their own ignorance, by their
misconceptions, by their desires and passions sometimes, but honestly striving with their enormous difficulties. Olcott was
not young when he was “pulled out of the fire,” and had the vices of his time and position in the world. But he did what no one
else at that time would undertake; the Masters assisted him, while knowing his weaknesses; and we should judge him by
what he did for Theosophy. So also with Mrs. Besant, who is sincere, if mistaken. In Mrs. Tingley there is apparent lack of
sincerity, and much that is the opposite of theosophical conduct. When questions are asked, and when occasion compels it,
plain statements of fact have to be made, but in defense of Theosophy, not in condemnation of any person. This is our key to
a right attitude in all such cases presented by theosophical history, made or in the making. It may be a hair line—but we have
to find it, and while pointing out truth, whether in Theosophical philosophy or history, to avoid condemnation, even where
names have to be mentioned. Where others have made mistakes and gone wrong, they become a vicarious atonement for
those who might have done the same thing but for the lesson learned from the errors of others.
—ROBERT CROSBIE

IN THE BEGINNING

Letter Six
Organizational Theosophists have the “successorship” idea in their minds, as has the world in general, simply because of
the various claims made in that direction. This has to be cleared up in no uncertain way, but at the same time without the
slightest intimation of intolerance or condemnation, by pointing out that one has to know Truth in order to detect its
counterfeits. So we point to the Message and the Messengers as the Source upon which all should rely who desire to learn
what pure Theosophy is and what it is not.
There are many things to be worked out in connection with the “U. L. T.” If the movement is to spread, how are beginnings to
be made in other places, and how are they to be started right and kept in line? It can only be done through close
communication with some sure and solid point of help and guidance. As matters stand, anyone can take the name and
consciously or unconsciously mix things up—as has been done with Theosophy itself. What means, if any, should be taken
to conserve the name “U. L. T.” to the particular effort? It is for us to devise ways and means. There is time enough, but the
field should grow in extent, so that the future has to be considered. Would not a magazine serve as guide and means of
communication whereby the discrimination and judgment of all would grow? What all need is intelligent devotion to Masters’
cause, which involves the subservience of the personal self. It is always personal divagations that throw students off the
Philosophy and “the straight and narrow path.” We have to go ahead, doing what seems right in ever varying circumstances,
and that is where discrimination comes in. It is never what one would like to do in this or that condition—but what should be
done. We have much to do to fit ourselves for what may be in store. Can we do it? We can try.
If basic ideas are not taken in, nothing can be done. If we can do no more, as humble agents, than to keep these ideas alive
in the world and among Theosophists, we should be content; but we are not through, and while our life lasts we will keep on
doing all we can to give others a sound basis, a better understanding of what the great Ideas of Theosophy mean. Each of
us must find his own expressions of the same great Truths.
This is an age of transition and our work is to hark back to first principles, promulgate and sustain them as best we can, so
that they shall be ready for those who need them, drawing our inspiration from the Message and the Messengers. This
constitutes the right work for all Arjunas. It is not the “personality,” but what “it” represents to us that is the danger. In the case
of some it might drag down the ideal; so, let the ideal exist, but let the visible focus be unknown except to those who have a
right to know.
There must be “someone” to reply to questions; a magazine would do this without making anyone responsible for the
opinions therein expressed. We must get one started, but we will need readers—where will they be found? That also is for
the future. We will have to advance boldly without,—not in our own strength, but in the strength of that for which we speak. We
have to be like Sir Galahad whose “strength was as a thousand men because his heart was pure.” There will be then no
terror of personal defeat, nor anxiety for personal success, but only Masters’ work and our continued effort in it. If this spells
failure, we will have the right to pronounce the word and understand
its meaning; at the very Worst, We Will not have “failed” in vain. But we have no idea of failing, because the only real failure
would be to stop working, and we will not do that.
We cannot and should not prevent others from using the Declaration of “U. L. T.”—but we should see that they get started
right. If other centers are begun and those beginning them have the right spirit, they will want to be in close touch with the
rest. We have not only the duty of promulgating, but of safeguarding as far as possible the spirit of our Declaration. “U. L. T.”
is avowedly a voluntary association; hence a Lodge that would not want association with the rest would be an anomaly. Is it
possible that any group in sympathy with the Declaration would hold the opinion that unity is local only? They might; but
Registration would help. If any did not wish to register, would they be in accord? Lodges, like Associates, should become so
by the simple fact of registration.
Growth of the movement should be and will be slow, but it cannot be kept confined and still be growth. As new centres spring
up, perhaps at great distance, they would easily be thrown into confusion without the help of trained Associates. What
means should be taken to keep such centers in touch with older students? A magazine would help greatly if all the
Associates took it—but we have to remember that only a very small proportion did that in the old days. That may prove to be
the case with us, yet we must try to lay firm foundations for all who will enter. This is our duty to them, to the Masters, and to
ourselves whose aim is to serve the cause of Masters.
—ROBERT CROSBIE

IN THE BEGINNING

Letter Seven
What we need to be on our guard against in working theosophically, is not our mistakes—but our avoidable mistakes.
It is a mistake to allow the impression to grow in anyone’s mind that he is of importance to Theosophy. Theosophy was
restored to the world for the sake of those who are looking for light, not for those who are satisfied with things as they are
and life as they find it. So, to try to interest special persons is not worth the effort expended. The very effort made prevents by
arousing either opposition or erroneous notions. To let as many as possible know about Theosophy, but to seek out no one
in particular, is the wiser course.
The Karma of many is such as to leave no mental or physical doors open directly, yet even they may be reached indirectly
through the efforts of others in affinity with them, who may take hold and find the way. What we should do is rather to convey
the information that the opportunity to understand and apply Theosophy comes under Karma to the very few, not because it
is withheld from anyone, but because their prevailing tendencies are not of a nature to leave the mind open to the
consideration of new truths, or to enable them to take advantage of the ways and means afforded. This comes from neglect
or misuse of opportunities in former lives, in many cases. Especially is this true in this age when so much of the ancient
Wisdom is once more made available to all who will. All get this chance, some more favorably than others. It is the height of
unwisdom to neglect the opportunity again, most especially in those cases where it is brought home to them without effort. In
our daily lives we mingle with people as they are. This enables us to show human sympathy with their life, to understand their
conditions, without getting involved in either, while in indefinable ways giving the impression of the serious side of life and
the necessity of real knowledge as to its meaning.
It is both wise and necessary to have a good comprehension of ways and means, of the processes of dealing with others’
minds, not merely for the sake of doing or being good,” but that they and we may learn the rules of Soul-warfare, the duties,
individual and collective, of the incarnated Ego, the ‘Warrior.” We are Karma, for we are the cause of all we do. Our trouble
is that we do not realize the extent to which the causes go which we set in motion, either for good or evil. Hence the
necessity for knowing our pedigree, spiritual, intellectual, and physical. Our heredity is our own, the present effects of causes
set going by us in the long past.
Although all that we can say is but a re-statement, there is a different light cast sometimes by a word or an application, which
will be helpful and useful to some. The two things that hinder effectiveness are our own failure to give as good an impression
as might be, and the failure of the listener to appreciate the meaning of what is said. Most minds cannot look beyond the
person, with his faults and limitations, beyond the giver to the gift itself and all that it implies, and so, expect too much of the
personality in that it does not fully embody what is handed on.
This will be true of the “U. L. T.,” as of the workers who make up its life, for the course of “U. L. T.” will be what its Associates
make it—no more, no less. Its “basis for union” is purposely left undefined from the exoteric, the personal, point of view, in
order to make more prominent the true and lasting basis for unity among all who call themselves Theosophists. A central
office or bureau of registry will serve to keep a record of all Associates, and to receive and give out information and help to
all Lodges and individual inquirers interested in any way in Theosophy and the Theosophical Movement, quite regardless of
whether they are affiliated with our Association or not.
This means of Theosophical intercommunication will be of great importance, but every care must be taken to keep it
impersonal, non-partisan, non-proselyting, while at the same time a dependable source of information on Theosophical
history as well as philosophy. It must be so conducted that it will never drift into any kind of a controlling force. This can
always be obviated and guarded against by continual reiteration and application of the principle of union, that “mental
control” of any kind is contrary to the letter and the spirit of our Declaration, and that, while Lodges and individuals may seek
information, advice and suggestion, they are not in any way bound in so doing.
Those who are true to this principle will always remain in union, even on an agreement to differ, if the older students take that
position and set the example themselves. It should never at any time, nor should any of our policies and practices,
degenerate into hard and fast conclusions as to men, things, or methods of work. If we stand true and steadfast as to our
aim, purpose and teaching, we will afford such aid and guidance as is in our power to all who may inquire, and all necessary
arrangements will shape themselves. We have but to keep continually in mind and heart the original lines laid by H. P. B. and
W. Q. J., namely UNITY first, as a focus for spiritual growth and mutual strength; STUDY, that a knowledge of the Movement,
its purpose, its Teachers and its Message, may be had; WORK, upon ourselves in the light of that study, and for others first,
last, and all the time.
All that any of us can give is Theosophy. We did not invent it. It was given to us; we stand in line and pass it along, as people
used to do at fires in passing the buckets of water. People are grateful to the one who passes the “water of life” along to
them, but the “passer” knows where gratitude belongs, and says: “don’t thank me; thank Theosophy—as I do. It enables me
to help others; it will also enable you.” Thus he helps them and helps himself to get rid of the personal idea. The fight against
the “personal idea” is a long one and a strong one. It has to be guarded against that it does not take to itself what it has no
claim to. What others think we are serves as an object lesson for them, but our ideal is beyond all personality and
personalities. It does not matter what people think of “us,” as long as they come and get Theosophy straight. There should be
more and more come in closer, for the sake of Theosophy—new units in the body of Workers.
The Messengers have left all that is necessary—for us and for others—in the way of direction; it is for us and for them to
apply the right things at the right times and in the right way. Some may think this discouraging; so, many are looking for
“orders and instructions” from Masters in ways and means. This would not do any good, even if it were possible, for if
directed in every thing, how could we grow in discrimination, judgment and power? We would be but automata, and would
never fill the necessary place. No doubt They help all sincere men by adjustment rather than direction; so we should not look
for the latter, but using our own best Theosophical judgment move forward, feeling sure that if our understanding of the nature
of the task is good, and our motive pure, the right way will appear to us. This will be guidance of the right sort—one that
leads to growth. In the meantime we live and learn, and should not forget that They and we are working in the present for the
future, and for the same great end. It is a “bumpy” road that we are traveling—because the Karma of our race has
constructed that kind of a road; there is no other way to get help to the race but by traveling it as best we can.
Masters do not direct; They adjust. There have been and there are those who think and say, in effect: “the Master will do
everything.” All such are bound to go wrong, by not considering what is the right thing and the right way, by not using all the
powers they have to determine the right procedure and conduct. We trust to the great Lodge and to the Law, but use the
powers we have to the best of our ability: what we cannot do, we know They will do when necessary. We have to present this
idea for the better guidance of all.
—ROBERT CROSBIE

IN THE BEGINNING

Letter Eight
Many members of the various theosophical societies will naturally demur to our conclusions and conduct, while sympathizing
with our determination to adhere to Theosophy strictly as originally recorded. Others, the “old timers” who play the leading
roles in these societies, will oppose us vigorously while themselves claiming to “revere” H. P. B. This cannot be avoided if
we are to be true to our declared purposes, for those purposes would necessitate a radical change in attitude on the part of
both leaders and followers in the different societies. But all those who are not so deeply committed that they will not or dare
not consider philosophy, logic and facts on their merits—all those who are or who may become to any extent open-minded,
will make some investigation, will gain a better outlook to that degree, a better appreciation of the need for Unity on a
philosophical basis. These impressions will be recalled when such theosophists themselves are forced by events within their
own sphere of interest to a reconsideration. Let us, then, trust to recorded facts, recorded philosophy, and the consistent
example set by the true Teachers H. P. B. and W. Q. J.
It was natural that you should attend the Art Exhibit, but unfortunate that it detracted from the strength of the meeting by taking
you away. Where there are so few, the absence of even one is felt by all. It weakens the current by division of interest for the
time being; moreover, the tendency to repeat is easily established. This may seem like making a “jealous god” out of
Theosophy, but it springs from experience, and is given for what it may be worth to you. It should not be taken as a stricture
on any particular thing or person, but in general, as a guiding principle. I know that you are no lukewarm Theosophist, but I
am thinking of the example set to younger students. It is so easy, and especially in the earlier stages, to lose enthusiasm for
the Work itself through dissipation of energy in diversions harmless in themselves. It is better to take relaxation or to attend
to “social” matters at other than meeting times, if our intention really is “to sacrifice to the Permanent the mutable.”
A year ago at this time, what has since been done and what is in the air to be done, all seemed a long, long way off. U. L. T.
has made quite a stride since it was formed, and already it is standing firmly on its own feet, and begins to make its voice
heard in the land. Devotion did it, and has grown stronger through the efforts made; so there is every encouragement. A few
have already grasped something of the spirit of this movement; there will be more as time goes on, and some of them will
grow into real warriors. If we give our hearts to the Cause, all the rest will follow.
Many hear, but few heed the Message, and of those who heed, few are they who take to heart the warnings of the Teachers.
Some think, evidently, that all warnings are a sort of scare crow to test their courage. They forget or ignore that the real test
is not of our courage but of our discrimination. If the philosophy is true and Masters are behind it, then what They say is
meant. They have said other things besides warnings, and these also are meant, as fully and as truly as their warnings.
Theosophy is not in conflict with any form of religion, any society, any man, any opinion—however much these may be in
conflict with Theosophy. What Theosophy is engaged in, through those who believe in it, as we do, without any mental
reservations whatsoever, is a battle for recognition. Theosophy serves to explain the hidden side, the real and inner meaning
of all things, for it is a friend to understanding, an aid to knowledge. By it a man may come to know himself through and
through. It is because of misunderstanding of the real Self that we have all these religions, sects, parties, dogmas, with all
their vested interests and sustainers. It is the Karma of the race that meets us, so we will not cry out nor dodge it when it
confronts us. What we might otherwise think is the worst, is the best thing that could come, if we meet it in the right spirit,
clearing up our Karma as we go along, making ourselves better instruments for Them. We are not working because of our
self-interest in the results, but for Masters and for Humanity. So, we will take cheerfully whatever comes, “enjoy or suffer
whatever the Higher Self may have in store for us by way of experience or discipline.” It is for us to go on without doubt or
anxiety: both are hindrances which spring from the lower nature, not the Higher. We suffer, and must continue to suffer from
the bodily and mental weaknesses of the race. We can cheerfully endure all this when we are working for a better time,
better minds and bodies, better understanding for the whole of humanity.
There come times to everyone in his development when work seems useless and irksome. I think that the irksomeness of
the work is the cleaning up of Karma and the clearing up of “the sheaths of the Soul.” That which galls, that which hurts, is our
personal desires unattained or feared to be unattainable. We can go through all, bear all, in thinking of the Self of all. It is by
giving up self to Self that the White Adept has become what He is. We “know” all this very well, but it is the realization of it
that we lack; hence we find the pressure hard many times. We have to keep on, and dwell as much as possible in the Self
and on the Self; every effort brings the time of realization nearer.
It is by dwelling on our inherent perfectibility that we get rid of our imperfections. The last thing to doubt is the inherent
perfectibility of all men. Here is an interesting statement by H.P. B.:
“Every Ego has the Karma of past Manvantaras behind him. The Ego starts with Divine Consciousness—no past, no future,
no separation. It is long before realizing that it is itself. Only after many births does it begin to discern, by this collectivity of
experience, that it is individual. At the end of its cycle of reincarnation it is still the same Divine Consciousness, but it has
now become individualized Self- Consciousness.”
Without this sense of inherent perfection, there would be nothing worth living for: a few years of “pleasure and pain,” and then
it is all gone—and what has been gained? Do what we will, we cannot escape Life, for we are Life—all the time; most of us
realize but a portion of its possibilities. Sometime we will learn what Life really means. We are working to that end, for others
as well as ourselves—mostly now for those others “who know still less than we,” but we also are learning all the time. Is it not
worth all that it costs? Men make greater sacrifices than we are called upon to make, and for infinitely less—a few years of
questionable happiness, and then oblivion as far as they know or can see. That we can see even a little of the purpose of
life, is much; to feel it, is greater still; to realize it, is to Live. If Nietzsche’s doctrine is right, then we have made a great
mistake. Well, have we? There is no “if” about it; we have every certainty that we are doing right in following the Path of
Masters, the lines laid by H. P. B. So what matters it if we suffer wounds in battling for Them and for all mankind. We have
accomplished something, however small. We have done all that we could do and the fight is still on. It is a School of Life, and
everything that comes to us at any time contains in it the thing we need, whether it seems hard, troublesome ,or pleasant.
The Work makes up for the sacrifice. “Nothing is gained with out sacrifice.” Let us take to heart Judge’s words: “And yet, at
every moment, every hour of each day, these Masters are willing and anxious to meet those who are clear-eyed enough to
see their own true destiny, and noble-hearted so as to work for ‘the great orphan, Humanity.’”
—ROBERT CROSBIE

IN THE BEGINNING

Letter Nine
There are many “good souls” who do not know their own minds, and hence have no solid basis in Theosophy while
accepting it as the only thing worth knowing. They cannot “stay put” any where. We don’t have to hunt them up—they come to
us right along. If we had to look for them we might let them go by, as not being of the right kind or from some other ostensible
reason. There are hundreds who have gone off on one wrong track or another. They all have some good traits—Karmic
inheritances; but these do not bring Wisdom nor Will. They need guidance, not leadership. Study and work is their only
salvation and we can help them all to the degree that our Karma and theirs permits, if only by example. Our work is with all
Theosophists. As far as I can see, “U. L. T.” is the only real “olive branch” in the Movement, for it means peace with all, in
unity of aim, purpose, and teaching.
Had Theosophists remained together on this basis, dissensions could never have occurred, and the many side-issues
would have had no vogue. What a Karma for the delinquents and for the world! The ignorant take up with pretensions and
promises, and while some will remain ignorant, no small number will develop into sorcery of the worst kind. The
undiscriminating innocents in all these bodies screen what is behind, because unable to see that they are being used for
selfish ends. That is the pity of it. The great majority of people deride the idea of anyone possessing occult powers for evil.
This is the mystery of the human mind. Being creative, it endows its every form of thought with life and being, makes for itself
idols in its own image, and then seeks to exact obedience from others. And such idols as it creates—monsters or vampires!
These things are not pleasant to contemplate, but they exist. We cannot shut our eyes to them, and must warn all whom we
can, pointing to the SELF as the refuge. Theosophists, if they would follow the one safe, true and royal road, have to forget
persons and leaders and attend to Principles, and be loyal to Those who gave them out. In order to be loyal to H. P. B. and
W. Q. J., they have to follow the lines laid down by the Teachers. If we are loyal to H. P. B. and Judge and what They stand
for, we shall not be found running after leaders who cry lo here, and lo there. Many are “joined to their idols: let them alone.”
But warnings to would-be’s are always in order, and where we see danger to others, it is our duty to warn—not in
antagonism to anything but those errors and wrong practices which bring injurious results. Theosophists must point out error
by comparison with Theosophy. Methods must vary with time, place and conditions. Few minds, especially those attracted
by “the lure of the Occult,” are able to make applications in any wide sense. Distinctions have to be pointed out to them. We
have to learn that the way to present truth is by examining various beliefs in its light, not by forcible attempts to “corner”
another. Even an animal resists when cornered; so the right way to obtain consideration of the ideas we have to present
implies a full sense of freedom on the part of the one who listens, as well as on the part of the speaker. In these days of
proselyting and propaganda for all sorts of ‘isms there is the more need for tolerance if we are to find those chinks in the
mind of others through which questions may possibly be aroused. We can set the example of examining anything on its
merits, and then presenting in contrast the Theosophical view, which accords with nature as a whole.
The “U. L. T.” Declaration should turn the attention of every open-minded Theosophist from forms to principles. It provides a
real basis for study and work. Its reasonableness should awaken many to get busy on themselves. The door is open to all,
but we cannot help those who will neither listen nor think. I was amused at the statement published in the Besant periodical
that U. L. T. is a “secession from Point Loma.” I wonder how they made the deduction? As it is largely composed of
Theosophists from different organizations, it might better be called a “secession” from them all! The fact that “U. L. T.” does
not profess attachment to any organization, and that it has no organization of its own, does not appear to have registered
with those who would pigeon-hole us as well as themselves. We can leave it to time to vindicate the truth. As the years go
on, and “U. L. T.” becomes better known by its fruits, it will be more and more difficult for those who have an axe to grind to
label us anything but straight- line Theosophists, resolutely declining any connection with any theosophical organization, but
always in full sympathy with our fellow-Theosophists of all organizations or of none. Yet we must be watchful to correct the
impression wherever it exists that “U. L. T.” is a secession or succession, or anything but an Association to study and apply
Theosophy pure and simple. Can any sincere student observe the things taught and done in the name of Theosophy and fail
to see the crying need for just such an Association as “U. L. T.”? Some otherwise loyal Theosophists think that the
Movement has failed for this cycle, because of the dissensions and false doctrines so much in evidence. They ought to
remember that Masters never cease working, and that it is always possible for even the humblest Theosophist who is clear-
eyed and humanity-loving to aid Their endeavor. The way to know the truth is to get back to what the Teachers themselves
gave, both in philosophy and in right work. If that is done, it will be found that there is neither “variableness nor the shadow of
turning” in the “U. L. T.” from the lines laid down by those Teachers. We need to bring again and again to the attention of all
discouraged or bewildered Theosophists what H. P. B. wrote to Judge in 1888:
“Night before last I was shown a bird’s-eye view of the Theosophical Societies. I saw a few earnest, reliable Theosophists in
a death-struggle with the world in general, and with other—nominal but ambitious—Theosophists. The former are greater in
number than you may think, and they prevailed, as you in America will prevail, if you only remain staunch to the Master’s
programme and true to yourselves.” And again: “For it is only when the Nucleus is formed that the accumulations can begin
that will end in future years, however far, in the formation of that body which we have in view.”
Students have missed much by careless reading. If this is a Movement inspired by Masters, and if H. P. B. and Judge were
Their mouth-pieces, there is the necessity for looking into the meaning behind the words They used. To think that the effort
had failed and that it was no use to try further, would show lack of faith in the Masters and a misunderstanding of the great
occult laws that govern such a Movement as this. “The wheel of the Good Law moves swiftly on. It grinds by night and day.
The worthless husks it drives from out the golden grain, the refuse from the flour.” This must apply to the Movement, as well
as to everything else—being Universal in its scope. I do not think that They used words purposelessly; it is for us and for all
others who would serve Them, to apply, apply, apply Their teachings. There is no time limit to effort.
—ROBERT CROSBIE

IN THE BEGINNING

Letter Ten
If we waited until we were saints would we ever begin? The Gita says, “Lay all thy deeds, good and bad alike, upon me.” We
have to give ourselves as we are, not as we would like to be, or we could never become as Masters are. The fact that some
of our deeds are recognized as bad, means their relinquishment sooner or later. This must be so, if we are striving to be true
to Them. So, while doing all we can to make the way sure and clear according to our lights, we may step forward with
strength and boldness, because the path is Theirs as well as ours. At times we may doubt, but this arises from the personal
uncertainty, the fear of one or another consequence. We should take it that what ever comes is a necessary position for us to
be in, in order to do further and better work for Them.
And we are helped, and in the right way, the way our nature needs—not necessarily according to what we assume would be
the proper way. If we felt certain that They would be on hand to pull US Out of holes we walk into carelessly, or have made
possible by past neglect, how could we ever learn right discrimination and right action? “Ingratitude is not one of our vices.”
They have said this, and it is lived up to. We may be sure the very best that can be done for us is done and being done all
the time. We have to find the way to Them through service. Criticisms by others may or may not be well taken. We have to
judge by results obtained, rather than by anyone’s opinion, and follow those methods which bring desirable results. “Old
timers” will naturally criticize because in many cases they have lost the spirit of the work. They are in the dark generally, both
as to Theosophy and the theosophical organizations, so that simple loyalty and devotion to the Message and the Messenger
is difficult for them to understand. We shall be glad to have their moral support if no more, and their criticisms will help us to
steer clear of repeating the errors of the past. The
old timers” do not realize that they need adjustment more than any newcomers to Theosophy. The best way to help both
classes of mind as well as ourselves is to stick to principles and let each apply them for himself. The “stuff” handed out by all
these organizations and leaders, the claims made for them, only go to show how vitally necessary it is that the true Teachers
and the true Teaching should be pointed out in no uncertain tone.
There is a psychic wave at present and it will require much effort to maintain any movement in the true direction. So far as
we are concerned, this will cause the output of energy which increases strength. If it were not for such obstacles and
opportunities we might fall into mere reliance upon our present acquirements and results achieved, and so go no further. We
have to think at all times of others and of the future. If others are not helped and trained to take hold, to share in the work and
its responsibilities, then, should anything happen to us, the Work would suffer. Study and preparation on the part of
beginners will alone make them efficient as propagandists. In endeavoring to aid them, it is essential to encourage their own
initiative as much as possible, suggesting and adjusting when and where necessary.
For the beginning, the middle, and the end, we should hold to the Three Fundamental Propositions of The Secret Doctrine in
all our public work—for upon these the whole philosophy hinges, and unless well grounded in them, no real progress can be
had. The first thing to make clear in every exposition of Theosophy is the impossibility of the ordinary conception of a
personal or separate God, and the importance of realizing the SELF as all, in all. Then, the Law of Periodicity, Cycles or
Karma, in all its applications as “the world’s eternal ways.” This shows Reincarnation by analogy, as also the successive re-
embodiments of solar systems, planets, and every form of matter. This leads naturally to the consideration of “the Universal
Over-Soul,” the collective intelligence in any solar system, as well as in all of them—for all are connected, “down to the
minutest conceivable atom,” and what affects one affects all—Egos small and great as well as embryonic ones. This means
Unity throughout all, inter-action among all, individual responsibility.
It will be well at every study class to state what the purpose of the meeting is; to have volunteers state in their own words their
understanding of the Three Fundamentals. Questions should be freely invited and asked, the object being that students,
even beginners, should formulate for themselves. Only so can they make their understanding good, and get themselves in
the position where they can best help others even as they have been helped. In the class in The Ocean of Theosophy, the
Three Fundamentals are the background of the whole work. Chapter by chapter, in question and answer, the applications
can be brought out and the consistency of the entire philosophy made clear. Individual students who want to learn should
both ask and answer questions in terms of the philosophy itself. There will be difficulty in getting many to see the importance
of this continual reiteration, but it is essential to all true progress.
Unavoidably we shall draw the attention of those who are inimical to anything we may attempt in Theosophical work, as well
as the attention of those who desire to learn what pure Theosophy is. Well, all this takes time to overcome, but time swallows
up men, centuries, and worlds—as well as some attitudes of mind. We know such an effort as ours is needed, and we know
that what we present is eternal Truth itself, the effects of which will go on forever. We are glad to have people “register,” glad
for them, and glad for the world’s sake, but not as a favor to us. We can rejoice that those interested are able to see their
true interest and join themselves to the helpers of humanity. There is much of wrong, of error, of mistaken idea, and these we
have to recognize where found, take a lesson from them, and so avoid the pitfalls into which so many have stumbled. We
need not care for what is said about any of us personally, though we shall have to meet it so that “U. L. T.” will not be affected
by anything of the kind. All attacks upon Theosophy and Theosophical work have been directed, not at the philosophy or the
Objects of Theosophical work, but at those who were at the front and looked upon as the directors of the Movement. We will
discount this as much as possible by keeping ourselves in the background, so that if attacks should come, as is not
improbable, they will affect the work as little as possible. The way we have marked out for ourselves bids fair to prevent any
particular hindrance to our work. H. P. B. and Judge were pioneers, and many of the theosophical illuminati—save the
mark—have sought to belittle Them. The whole crowd of “successors” have either to belittle the Teachers—or direct
attention to Them. In the latter case, the “successors” lose out; what they have done and are doing tells its own story. Well,
people can take their choice between our work, which directs attention to the Messengers and Their Message, and the work
of those who call attention to themselves by hoisting themselves up on what the Messengers have left for the world. If the
world had to depend on these “old timers” for Theosophy pure and simple, what chance would the world have?
The Movement begun by H. P. B. and Judge has passed through many changes—changes unavoidable in a period of
transition and among people whose heredity and training are obstacles in the way of right appreciation and application. But
out of all these confusions must come the nucleus of that great body, the formation of which They had in view from the very
first. We do but labor to hasten that great aim and object. ‘Who or what can prevent, however much they may try to hinder?
It is strange that so many who have studied Theosophy fail to understand and apply it, but never fail to characterize and pass
judgment. Their interest is limited either to the worship or the condemnation of persons.
—ROBERT CROSBIE

IN THE BEGINNING

Letter Eleven
The right way of looking at things is shown in Theosophy. Each has to learn, to know, and to control his own nature, if he is to
acquire discrimination—the ability to help others. Each has to take the philosophy and apply it, in the face of all mistakes
and acts which, while they make the task more difficult, have been the means of arousing the very discrimination needed.
Our vicarious atonement having shown us the way, our mistakes can be turned to good account. We will take time to think
what we shall say and how we shall say it. One gets over changeableness and indecision as he takes time to think things out
fully before acting or making promises. He will then study to do what ever he says he will do. This carefulness will increase
true self- reliance and the reliance that others will place in him. Only as full confidence is gained can men be helped in
themselves and with each other. Masters must work with those who will work, and as They can, and this applies to all. Some
blame H. P. B. and Judge for the mistakes made by those who played leading parts in the Movement, as pupils lay on the
shoulders of the Teacher their own fiascos. All this comes from lack of discrimination, the failure on the part of leaders and
followers to apply what H. P. B. and W. Q. J. taught. The letters written to you are the results of observation, experience,
study and application of the philosophy of Theosophy, and as such must be of use to others in like case with your own. So
must also be the

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