Work unselfishly for humanity...while striving to get rid of the strength of the personal idea.

—W. Q. Judge

Robert Crosbie was one of the unknown soldiers in the great army of those who live to benefit mankind. He resuscitated the genuine teachings of Theosophy by founding the "United Lodge of Theosophists" [U.L.T.] in Los Angeles on 19 February 1909. He passed on the original teachings of H. P. Blavatsky and W. Q. Judge, without drawing attention to himself, always laying emphasis on the recorded teachings. In other words, he emphasized the importance of impersonality. Mr. Crosbie writes:

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. (The Friendly Philosopher, p. 368)

The object of Theosophical study and work is not individual development, but that each and all should become true helpers of Humanity. (Ibid., pp. 370-1)

He has given us a charter known as "Declaration of U.L.T." which contains certain principles and ideas. It gives us a broad framework and policy to carry on the work of study, practice and promulgation of the teachings of Theosophy. Although personality is essential for the promulgation of the teachings, care must be taken to abstain from giving one's own opinion. Each one of us comes from a particular religious, educational and cultural background so that we tend to give a certain amount of personal colouring to the teachings. H.P.B. mentions the need for umbiassed and clear judgement in the guidance of the society.

You must remember that all our members have been bred and born in some creed or religion...consequently...their judgement is but too likely to be warped and unconsciously biassed by some or all of the influences. If, then, they cannot be freed from such inherent bias, or at least taught to recognize it instantly and so avoid being led away by it, the result can be that the Society will drift off on to some sandbank of thought or another, and there remain a stranded carcass to moulder and die. (The Key to Theosophy, p. 304)

To understand the true implication of impersonality one must know the difference between personality and impersonality. Man is a self-conscious being and "crown piece of evolution." Experiences gathered through the five senses gradually become a part of him. He does not look upon himself or others, even for a moment, in a detached manner, i.e., apart from the experiences. Ultimately, it gives rise to the feeling of separateness that forms and feeds his personality. We derive our sense of "I" from this personality, which comprises our feelings, ideas, thoughts, or bundle of our experiences in life. But this bundle of experiences is not the real "I" or the Ego, which we call the Individuality.

The personality consists of the four lower principles forming the quaternary, which is evanescent and perishable, while the Individuality is the Atma-Buddhi-Manasic triad—the "Impersonal Eternal man."

One of the most difficult tasks for a student-aspirant is to get rid of the personal idea and its hold on himself. If he becomes a victim of its influence, ti will ruin him. Hence, one has to try with all one's power to overcome and erase its influence. Otherwise, the lower personal self will raise its ugly head in terms of vanity, pride and boastfulness, resulting in utter selfishness.

We find ourselves using the pronoun "I" several times in a day—what I said, did, felt, thought of my experiences, my habits, likes and dislikes, etc. Self-examination makes us aware of self-centredness. We must learn to think away from ourselves. So long as praise and blame of others disturb us, we are deeply rooted in personality. A plant growing in a dark room will slowly wither away without sunlight. Likewise, if the personality is not guided by the Higher Self, if the lower self does not take refuge and seek the help of its Divine Ego, it gets hardened. All aspects of selfishness and vice relate to the personal man. Hence, the sense of separateness that weans us from the rest has to be conquered.

How does one become impersonal? Impersonality has no room for petty, personal feelings. We should never seek praise for what we do or say, or worry about what others feel and think of us. Student-workers should try to study the philosophy and continually help in the work of the Lodge in whatever way they can—though nothing is demanded of anyone.

Impersonality is necessary for the right performance of service to others—especially Theosophical service. Often we are unable to do our best because we get too self-conscious and experience a feeling of inadequacy. Let us prepare ourselves and do the best we can without thought of self. Let us remember that there is an "invisible escort" surrounding every devoted worker.

When we cease to worry about the results and are happy to do our best, we are on the path of Impersonality. The unerring law will take care of the results. Each aspirant must strive to become an impersonal and beneficent force in nature.

In every conceivable case he himself must be a centre of spiritual action, and from him and his own daily individual life must radiate those higher spiritual forces which alone can regenerate his fellow-men. (The Key to Theosophy, pp. 233-4)

The impersonal man is the man of duty, whose actions are regulated by moral fitness. He is essentially the man who is assidious and controls his heart. The aspirant may find that overcoming the personal idea is not an easy task. But if one has faith in oneself, in the philosophy, and is willing to apply its principles in daily life, one can steadily and slowly overcome and conquer the personal idea through Vairagya (detachment) and Abhyasa (constant practice).

We can follow the example of our teacher H.P.B. She said: "Follow not me nor my path, follow the path I show, the Masters who are behind." "I am only a window through which the light shines." We should cultivate the attitude of the Great Ones who always say, "Thus have I heard."

Impersonal self-examination, before going to sleep, should include the underlying tone as well as words. Impersonality is like selflessness. It does not mean annihilation of self but is an attitude of impartiality towards all things and all beings. Impersonality does not mean ignoring, neglecting or disparaging the personality, but not identifying with it. It implies looking at things, objects, persons and events in their true perspective, and not according to one's own likes and dislikes.

The student-aspirant has to subdue, to some extent, his egotism and develop a catholic, cosmopolitan outlook. If our attention is all the time centred in our personality, we can never practise Universal Brotherhood. Unless our minds and hearts become impersonal, they cannot become cosmopolitan. We should rise above the distinctions of race, creed, colour, caste and sex in order to become impersonal, which is the first object of the Theosophical Society: "To form the nucleus of a Universal Brotherhood of Humanity without distinction of race, colour or creed."

U.L.T. is a unique forum that offers us an opportunity to cultivate impersonality by earnestly working for it. Impersonality is necessary for the right performance of any service. H.P.B. says:

If every Fellow in the Society were content to be an impersonal force for good, careless of praise or blame so long as he subserved the purposes of the Brotherhood, the progress made would astonish the World and place the Ark of the T.S. out of danger. (Five Messages, p. 29)

Further, regarding the application of charity H.P.B. writes:

The Theosophical ideas of charity mean personal exertion for others; personal mercy and kindness; personal interest in the welfare of those who suffer; personal sympathy, forethought and assistance in their troubles or needs. (The Key to Theosophy, p. 242)

Impersonality involves the practice of "Heart Doctrine," whereas personality deals only with the "Eye Doctrine." Heart Doctrine involves arousing the inner attitude of attention, that which is universal, impersonal and changeless, and development of humility and compassion. Hence, it is necessary to check our motives and capacities. Then, gradually, we will be able to see the difference between "Shreyas and Preyas"—the better and the pleasant. As Katha Upanishad says:

The better is one thing, the dearer is another thing; these two bind a man in opposite ways. Of these two, it is well for him who takes the better; he fails of his object, who chooses the dearer.

The better and the dearer approach a man; going round them, the sage discerns between them. The sage chooses the better rather than the dearer; the fool chooses the dearer, through lust of possession. (Selections from the Upanishads, pp. 37-38)

Impersonal compassion is not the clumsy counterfeit of emotionalism and sentimentality that is accepted by people as a way of life. It involves the realization of the oneness of humanity and therefore the service of humanity. Only impersonal compassion can fit a man to help others in the right way. An impersonal presentation of the principles of Theosophy will provide the student-learner with the right basis for work. Impersonality is indispensable to one whose aim it is to become, like H.P.B., only "a window through which the light shines." Only a clear glass transmits the radiance of the impersonal self without tainting it.

To sum up:

Impersonality isn't talking; it isn't silence; it isn't insinuation; it isn't repulsion; it isn't negation. Above all, it isn't a diplomacy, which masks ambition....

Impersonality means freedom from personality, but none of us are going to attain that, right away; we are doing well enough if we are persistently, albeit slowly, overcoming.

For practical purposes; if we are developing the child-heart; if we are learning to love things beautiful; if we are becoming more honest and plain and simple; if we are beginning to sense the sweet side of life; if we are getting to like our friends better and extending the circle; if we feel ourselves expanding in sympathy; if we love to work for Theosophy and do not ask position as a reward; if we are not bothering too much about whether we are personal or impersonal—this is travelling on the path of impersonality. (The Friendly Philosopher, pp. 127-128)

In homely language, then, to be virtuous is to be good; to be wise is to possess knowledge. If the kingdom of God is the perfectness of evolution, then knowledge is what leads to it sooner than virtue. Of course these terms are used with the theosophical scheme of man and nature in view, and in that light it appears that in addition to virtue we must have knowledge, for a life of virtue leads to pleasures of devachan, with good karma for next life and thus through many lives; but knowledge added to virtue shows how to use virtue and its results in finding and treading the path leading to the Supreme which is all.

—W. Q. Judge