Theos-Talk Archives (March 1999 Message tl00058)

Robert Crosbie's Special Status in the ULT

In a series of articles appearing in "Theosophy" magazine, the U.L.T.'s 
official journal, Mr Robert Crosbie made a series of claims about W Q 
Judge, about the various esoteric sections then in existence & about the 
true School of the Masters.  The following excerpts give some indication 
of Crosbie's claims---

"H.P. Blavatsky and W.Q. Judge, in their capacity of Messengers, cannot 
be separated; They stand or fall together. . . ."  "Theosophy," February 
1915.

"H.P.B. and W.Q.J. came from *another world*, separated from human 
consciousness by a great gulf.  They established a bridge between their 
world and ours.  They were in constant connection and communication with 
the Lodge . . . ."  "Theosophy," July 1915.

". . . Those who represented the Masters of the Great Lodge were not 
casual students attracted to a philosophy, nor mere tyros in occultism, 
but Initiates-----masquerading in the mortal garments known as H.P. 
Blavatsky and William Q. Judge.  This is a matter of knowledge to living 
persons today."  "Theosophy," April 1915.

In regards to Crosbie's last sentence, who were these "living persons" 
about whom Robert Crosbie was writing?  How does he know about this?  
Was Mr Crosbie one of those "living persons"?

". . . the various theosophical societies and esoteric sections of the 
day are in no sense representative of the School of the Masters or the 
Theosophical Movement. . . .The Anciently universal Wisdom-Religion, the 
School of the Masters and the Theosophical Movement are in unbroken 
continuity of existence to-day as always. . . .Now, as always, they have 
their representatives and agents among men, who cannot be found out by 
any but those who have earned the right to know them. . . ."  
"Theosophy," February 1915

Who are these agents, one might ask?

"Today, after a quarter of a century, there are no less than three 
widely heralded ---and a half dozen lesser known---'outer heads,' 
'esoteric sections,' 'visible agents,' and what-not, all issuing 
'orders,' 'instructions,' and 'teachings,' professedly emanating from 
the Masters of H.P.B. and from H.P.B. herself. . . .No Brahmanism, no 
Catholicism, no Jesuitry, has ever exceeded the arrogance of its 
pretensions to spiritual authority on the part of its leaders. . . ."  
"Theosophy," July 1915.

Notice that Mr Crosbie is not shy in dishing out harsh criticism of the 
various Esoteric Sections of Mrs Besant, Mrs Tingley, Mr Hargrove & 
others.  These various esoteric sections were private organizations.  
Why was it Mr Crosbie's business to harshly criticize what was going on 
in private groups?  Was it any of his business?  Would our presentday Mr 
Richard Taylor chastise Mr Crosbie for commenting on things which were 
really none of his business?

Again how does Robert Crosbie know these "facts"?  These are "big" 
claims & strong words on Mr Crosbie's part.

"If, then, the true Theosophical Movement, and the true Chelas of the 
School of the Masters are not to be found among those who have lost the 
point of contact with the Masters, while yet loudly proclaiming 
themselves Initiates and Outer and Inner Heads of this, that, and the 
other theosophical society and esoteric section, where may they be 
discerned? . . ."  "Theosophy," March 1915

Yes, tell us Mr Crosbie, how may they be discerned?

". . . the actual name of the School of the Masters [is not] used by any 
of the so-called esoteric sections of the now numerous Theosophical 
Societies."  

How does Robert Crosbie know this?  Does he have "inside" information? 

"Much of the instructions and communications in connection with the 
Esoteric Section of the Theosophical Society, and much regarding its 
history, are necessarily of such a pledged or sacred character that they 
cannot be made public.  But enough is believed to be of public record to 
make possible a clear tracing of the lines of cause and effect for the 
benefit of all students, and definite indices for all who may come in 
touch with the private papers of the Section."

Who are the persons "who may come in touch with the private papers of 
the Section"?  To what is Crosbie really referring?  Is Mr Crosbie 
actually referring in a veiled way to the members of his own esoteric 
school called by the name "The Dzyan Esoteric School"?

"After her [H.P.B.'s] death in 1891, the Esoteric Section--now School 
[the Second Section] -- was reorganized.  Mr. Judge was looked to and 
accepted by all as the LINK between the School [2nd Section] and the 
Masters [1st Section], and between the School [2nd Section]and the 
Society [3rd Section].  It is clear in our minds that the last phrase of 
H.P.B.: 'KEEP THE LINK UNBROKEN; DO NOT LET MY LAST INCARNATION BE A 
FAILURE,' *referred directly to Mr. Judge.*"  THEOSOPHY magazine, JUNE 
1915, page 371

How does Mr Crosbie know all of this?  Even more importantly, what 
happened to the LINK at Mr Judge's death?  In 1896 was the link finally 
broken?  Mr Crosbie doesn't directly tell us any of this information.

Yet some four years later, in 1919, Mr John Garrigues declared in Mr 
Crosbie's obituary in THEOSOPHY magazine---

"Robert Crosbie preserved unbroken the link of the Second Section [the 
Esoteric School] of the Theosophical Movement from the passing of Mr. 
Judge in 1896, and in 1907--just eleven years later--made that link once 
more Four Square amongst men.  In the year 1909 the Third Section was 
restored by the formation of the United Lodge of Theosophists...." 
THEOSOPHY magazine, Volume 7, page 289.

In regards to the "Third Section" said to be restored by the formation 
of the U.L.T., Mr Crosbie had written four years previously---

"The Theosophical Society as a whole---meaning thereby the 'Third 
Section' of the original foundation---definitely broke off its 
connection with the Masters at the period of the Coulomb conspiracy in 
1884-5. . . ."  "Theosophy," June 1915.

Mr Garrigue goes on to make the following claims----

"H.P. Blavatsky, as all know, was the Mother and Creator of the 
Theosophical Movement of the nineteenth century. . . . [Concerning W 
Judge] H.P.B.'s statements [are clear] that he was the Preserver of 
Theosophy and the Heart and Soul of the Second [Esoteric] Section.  Upon 
her death Mr. Judge was compelled by the exigencies of the Movement to 
stand in her stead. . . ."

"There is always one Witness on the scene.  After the death of Mr. 
Judge, Robert Crosbie kept the link unbroken. . . .None at the time 
suspected, and none has to this day suspected, that the quiet, earnest, 
steadfast man whose heart and soul were assimilated to the nature of 
H.P.B. and W.Q.J. was to be in fact the agent for the regeneration of 
the Theosophical Movement on the lines laid down from the beginning by 
the Masters.  H.P.B. was the Creator, W.Q.J. was the Preserver, and 
Robert Crosbie was the Regenerator of pure Theosophy."

This is quite an astounding claim made by Mr Garriques.  How did Mr 
Crosbie keep "the link unbroken"?

". . . The hints she [H.P.B.] gave in relation to Mr. Judge were not 
grasped by the ambitious, the greedy for occult preferment. . . .The 
hints Mr. Judge gave in regard to Mr. Crosbie were not perceived by 
those whose only thought was their own advancement or their own 
position.  After the death of H.P.B., Mr. Judge gave out such statements 
in regard to her nature and mission as, if taken, would have shown the 
students where to find the link of the Dzyan.  So, in like manner, after 
the death of Mr. Judge, Robert Crosbie gave out such statements in 
respect of Mr. Judge as, if taken, would have preserved the unity of all 
the student body of Theosophists."

". . . In the years from 1896 to 1906, Mr. Crosbie did what could be 
done for those whose lack of discrimination placed them at the mercy of 
claimants and self-styled agents of the Masters.  Through the long roll 
of passing years he remained faithful and true without variableness or 
the shadow of turning, to Masters, Their Message and Their Messengers.  
When the time of trial was over he found grateful and loyal comrades to 
hold up his hands in the gigantic task of restoring that which had 
become lost and obscured.  The work [was] revivified in 1906 . . . ."

>From the above it is obvious that Mr Garriques is making special claims 
about Robert Crosbie as well as giving Mr Crosbie a very unique status.  
These claims were believed in at least by the inner circle of the Los 
Angeles U.L.T.

Mr Garriques fails to tell his readers that between 1896 and 1904 Mr 
Crosbie was one of those who also lacked discrimination and had placed 
himself at the mercy of one claimant, Mrs Katherine Tingley.  Mr 
Garriques also fails to mention that during the years in question Mr 
Crosbie had proclaimed his undying allegiance to Mrs Tingley, and had 
defended her in the strongest of terms as the true & only successor to 
H.P.B. and W.Q.J.  But by 1915 Mr Crosbie was writing a very different 
history concerning H.P.B., W.Q.J. & K.T.  Mrs Tingley was no longer in 
the picture. And behind the scenes, various claims were being made by & 
about Mr Crosbie as the agent, as the link, etc. to the School of the 
Masters.

My completed paper will also chronicle Mr Crosbie's strong allegiance & 
defense of Mrs Tingley.  This information is very important when reading 
& evaluating what Mr Crosbie was claiming in the pages of "Theosophy" 
magazine or what Mr Garriques et al would assert in their 1925 
"Theosophical Movement" volume.

David Green