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....Theosophy must be held out continuously for all who will listen. That is our self-assumed work; we have our example in H.P.B. and W.Q.J.—as to means, method and manner: let us imitate them, and so do their work in their spirit.

—The Friendly Philosopher (pp. 363-64)

It is only proper that students, now and then, reflect upon the function and purpose of U.L.T. [United Lodge of Theosophists]. We often find that an activity, an organization, or a movement started with very noble aims tends to degenerate in the course of time, all because—consciously or unconsciously—the workers lose sight of the aims with which the noble work had begun. A centre that aims to provide subsidized food to the poor, could turn into a full-fledged restaurant. It is not of great consequence where physical food is concerned, but what happens if an organization or a movement which professed to provide "food," or turns into a centre for teaching yoga or holding séances? It would only mean that the workers have strayed from the original purpose and aim.

The Theosophical Movement was launched with a specific purpose and at a crucial moment in human history, which a Great Master of Wisdom describes thus: "Between degrading superstition and still more degrading brutal materialism, the White Dove of Truth has hardly room whereon to rest her weary unwelcome feet. It is time that Theosophy should enter the arena." Scientific skepticism and religious dogmatism had made Truth unwelcome. Like a wrestler entering the arena and challenging another wrestler, Theosophy challenged many fields—Science, Education, Theology, Religion, Society and its values, and Humanity at large. U.L.T. as a vehicle of the Theosophical Movement has a very vital role to play.

What kind of world do we live in? It is a world of technological advancement, full of competition and materialistic values. Today, money rules the world. "Money" is the deciding factor while choosing a study course as a student, and later a profession. Ours is the age of information technology. There is an information explosion, which must be distinguished from knowledge and wisdom. But such information availability shows that we live in a world open to receiving ideas. "In spite of the clangour and din of our present civilization, we live in a time when it is possible to openly proclaim the existence of Theosophy."

The purpose of U.L.T. is to make known the message of Theosophy and the existence of the custodians of that knowledge—the Masters who are behind the Movement. In its broader aspect, the aim of U.L.T. is to introduce into this age of transition certain seminal ideas which can lead ultimately to nobler morality. Ideas rule the world. Ideas have always been vital in arousing public opinion and bringing about a reform—whether it was the freedom struggle or the eradication of a social evil. Theosophical ideas seek to change the inner nature of man and have the power to transform animal man into human man, and human into divine man. Right ideas and right philosophy is the dire need of our age. We are held back by our own false ideas. Mr. Crosbie describes the situation by an illustration. In the East they catch monkeys by putting nuts in the bottom of a narrow-necked jar. The monkeys put their paw inside the jar to grab a fistful of nuts. They do not know enough to let go of the nuts and be free and so get caught. We want to be free of misery, but will not let go of the "nutty-ideas" we hold. It is very vital that we have the correct concept of life, death, suffering and God, as these help us see our earthly existence in a correct perspective. A Master of Wisdom suggests that "the struggle for life" is the real and most prolific parent of most woes and sorrows and all crimes. "Teach the people to see that life on this earth, even the happiest, is but a burden and an illusion, that it is our own Karma, the cause producing the effect, that is our own judge, our saviour in future lives, and the great struggle for life will soon lose its intensity."

We must be ready to put forward these ideas before the world, again and again. As Mr. Crosbie writes, "In the swirl of engrossing events man needs reminding." We are bound to feel disappointed when people do not respond. We may find today that there are too many engrossing events to absorb the attention of young and old alike. H.P.B. recommends putting these ideas before the educated class, whom she calls "the natural leaders of the masses," as the masses imitate the educated class. But what do we find today? The life of the educated class revolves around career and money. The afflicted want quick solutions to their problems. The educated and the uneducated are both alike lured by the one who promises a short cut to self-realization.

What shall we do? We do the best we can without losing hope. "Learn that no efforts, not the smallest—whether in right or wrong direction—can vanish from the world of causes." The Buddha dealt with humanity as he found it and used simple symbols of flower, elephant, etc., to convey the truths. Mr. Judge advises: "We should do as Buddha taught his disciples, preach, practise, promulgate, and illustrate our doctrines. He spoke to the meanest of men with effect, although having a deeper doctrine for greater and more learned minds." In the Gita, Shri Krishna says, "In whatever way men approach me, in that way do I assist them." It is never easy to reach out to people. H.P.B. too had to deal with religious fanatics, scientists and spiritualists of her time. Her unwavering faith in the Masters and firm determination helped her go on in the face of all trials and opposition. Mr. Judge writes: "Her aim was to elevate the race. Her method was to deal with the mind of the century as she found it, by trying to lead it on step by step; to seek out and educate a few who, appreciating the majesty of the Secret Science and devoted to the 'great orphan humanity,' could carry on her work with zeal and wisdom...."(Vernal Blooms, p. 264)

Mr. Judge suggests—through a beautiful allegory—that we are expected to do something more than mere promulgation. The allegory shows a pupil—having completed the work of promulgation—approaching the Master. The Master tells him that there are many to teach intellectual conceptions of the truth. The truth is not of the intellect, but of the heart. The pupil is shown a vision in which clouds obstruct the light from reaching the vegetation on earth. The clouds represent the human intellect and the light stands for the Truth. However, here and there, light had penetrated to the earth through the rifts made in these clouds. These rifts were made by a little vortex of vibrations arising from the human heart. The Master said to the pupil:

Is it best, then, to pour out more Light upon the clouds, or to establish a vortex of heart force? The latter thou must accomplish unseen and unnoticed, and even unthanked. The former will bring thee praise and notice among men. Both are necessary: both are Our work; but—the rifts are so few! Art strong enough to forego the praise and make of thyself a heart centre of pure impersonal force? (W.Q.J. Series No. 14, p. 2)

In other words, we have to so live the life as to touch the hearts of people. The Great Master writes: "It is not the individual and determined purpose of attaining Nirvana....but the self-sacrificing pursuit of the best means to lead on the right path our neighbour, to cause to benefit by it as many of our fellow creatures as we possibly can, which constitutes the true Theosophist." Are we trying to find out ways and means of arousing interests in Theosophy? Are we willing to forget our interests in working for others?

We see that study, practice and promulgation of the philosophy of Theosophy is so grand a task that even devotion of one's whole life to it is insufficient. We must do our best, wait and acquire "patient resignation." Mr. Crosbie sums up the position while writing to a student worker:

There are many whom we cannot help. Their time has not yet come, perhaps, in that they have not arrived at that condition which permits such help as we can give. We can help those that are ready; they may not be many in number, but they exist, and will come, as the way clears for them to do so. A steady outpouring of the eternal ideas will attract and hold those who need them; others will come and go as their mood determines. I do not think you are to blame for the kind of people that come to you; they are samples of the city—mixed; some good—bless them—some indifferent, some bad and some very bad. You try to serve all and give them of your best; no one can do more. Every spiritual effort is a good action. (The Friendly Philosopher, p. 192)

It is in and through the incidents of daily life in work well done, in duties thoroughly performed, that we today can most readily make progress in the higher life—slow progress, it may be, but at any rate sure. These are stepping stones to better things. We advance most rapidly when we stop to help other wayfarers. We receive most when we sacrifice most. We attain to the largest measure of Divine love when we most unselfishly love the brethren. We become one with the Supreme most surely when we lose ourselves in work for Humanity.

—W. Q. Judge