The Man Who Rescued Theosophy

A Brief Biography of Robert Crosbie (1849-1919),

Founder of the United Lodge of Theosophists

The name Robert Crosbie is entirely unknown to the vast majority of AdyarRobert Crosbie, Founder of the United Lodge of Theosophists Theosophists. Members of the Pasadena and Point Loma Societies are familiar with his name and work to a certain limited degree, whilst the United Lodge of Theosophists (or ULT) which he founded holds him in high regard and has no hesitation about describing him as the man who rescued Theosophy. Rescued it from what and in what way?

In other articles on this site we have said that “it would be no exaggeration to describe Robert Crosbie as the man who rescued Theosophy. The impulse, motivation, and tireless activity which led him to eventually form the United Lodge of Theosophists (often referred to as the ULT) certainly saved the original and genuine teachings of Theosophy from the oblivion to which they had been consigned by many of Madame Blavatsky’s self-proclaimed “successors.” . . . the teachings of HPB might still be out of print and largely unavailable today were it not for Robert Crosbie and the United Lodge of Theosophists, who took it upon themselves at great personal expense to revive the publication of the exact, unaltered, unabridged writings of H. P. Blavatsky and William Q. Judge and to make them available at the most affordable, lowest possible prices. In this respect and others it can be truly said that Robert Crosbie rescued Theosophy.”


Upon his death in June 1919 at 70 years of age, the following was published as part of an obituary article titled “ROBERT CROSBIE – THEIR COLLEAGUE PASSES” in “Theosophy” Magazine, which was the main monthly publication of the ULT at its Parent Lodge in Los Angeles, California, USA. The phrase “Their Colleague” refers to Mr Crosbie having been the colleague and assistant of those two great souls who served as the Messengers of the Masters of Wisdom and as the Teachers of Theosophy for our present humanity:

“Robert Crosbie, pupil of H. P. Blavatsky, friend and Companion of William Q. Judge, is no more a person: he has gone to his own place. . . .

“Robert Crosbie preserved unbroken the link of the Second Section 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. In 1912 he founded the magazine THEOSOPHY. Of all these activities connected with the Theosophical Movement he has been the inspiration and the sustainer from the beginning.

[Note: HPB’s last recorded words were “Keep the link unbroken; do not let my last incarnation be a failure.” The above statement that Mr Crosbie “preserved unbroken the link of the Second Section of the Theosophical Movement” seems to have some relation to this. As was explained in another article, “H. P. Blavatsky stated that the Theosophical Movement consists of three main “sections”: 1. The First Section is the Lodge or Brotherhood of the Mahatmas Themselves. . . . 2. The Second Section is comprised of chelas and lay chelas – which means disciples and lay disciples – of the Masters, and includes both those who have been formally accepted as a chela after successfully passing through a period of “probation,” which lasts for a minimum of seven years but can potentially last indefinitely, and also those who are still on their probation. This is the distinction between what are called “probationary chelas” and “accepted chelas.” . . . The Second Section is therefore the esoteric, private, inner side of the Movement. . . . 3. The Third Section is the exoteric, public, outer side of the Theosophical Movement and its work.”]

“H. P. Blavatsky, as all know, was the Mother and the Creator of the Theosophical Movement of the nineteenth century, the teacher of Theosophy – Message and Messenger in one. The nature of her work exposed her to the slings and arrows of outrageous fortune at the hands of all those selfish interests in religion, in science, and in the Theosophical Society which were imperiled by her mission, or overshadowed by her greatness. She was the scapegoat of atonement for all the sins of omission and commission of the T.S. and its Fellows.

“During her lifetime William Q. Judge was able to work in comparative quiet and seclusion in that part of the great task which was his. What that task was can be surmised by H.P.B.’s statements that he was the Preserver of Theosophy and the Heart and Soul of the Second Section. Upon her death Mr Judge was compelled by the exigencies of the Movement to stand in her stead as the target for the attacks upon her, her work, her good name and fame, only at last to become victim, as she had been, to treachery from within the Society. The enemies of the faith are always from within the household.

“There is always one Witness on the scene. After the death of Mr Judge, Robert Crosbie kept the link unbroken. “Crosbie,” said Mr Judge at their first meeting in this life, “you are on my list.” 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.

“Ask Crosbie; he thinks and acts as I do,” Mr Judge used to say to the New England Esotericists when they came to him for advice and instruction. “Go to W.Q.J.; he is my alter Ego,” used to say H.P.B. when importuned by American students for directions. The hints she gave in relation to Mr Judge were not grasped by the ambitious, the greedy for occult preferment, the careless and the non-discriminating. 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.

“They parented His raiment amongst them; and for His vestments they cast lots.” Vanity, ambition, and a desire to pose before the world as the Successor of the Messenger, both at the passing of H.P.B. and of W.Q.J., caused many claimants for the “mantle of the prophet” to distract the attention of the bewildered students. The fold was ravaged by the wolves in sheep’s clothing. The once united Theosophical Society split into sectarian fragments; the one light of the Message was broken into many spectral rays.

“When asked, “Why could not the students see the true lines to follow, no matter what clamors and claimants arose?” Mr Crosbie used to answer, “It all lies in one word: Personalities. Personalities and ‘successorship.’ If the students in all those years could not see the nature of H.P.B. and W.Q.J. as shown by Their works and wisdom; could not test claims and ‘personal psychological experiences’ by the principles of the philosophy they professed to study, how could anything or any one undeceive them?”

“It is highly significant for its truly occult value in this connection to state that the only published writing to which he ever affixed his signature was that written by Mr Crosbie at the time of Mr Judge’s death. It was written and signed by him to point out the real nature of W.Q.J. and to show the way to any students who might in truth be seeking to find the Path. That article is republished in the present number of this magazine, and in simple truth and justice it may be said that all that Mr Crosbie there stated of Mr Judge, applies with the same fidelity to himself. He, like they, must be judged by his works and wisdom. In Occultism, it is merit, and merit alone, that counts.

“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 the 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 revivified in 1906, from then onward he worked unceasingly to vindicate the calumniated reputations of H.P.B. and W.Q.J., and to demand for a spoliated past, that credit for its achievements which had been too long withheld by usurpers and traitors. Ever faithful, ever kind, ever the teacher and the guide to all who sought him that they might learn, he found his deep and enduring solace and satisfaction in pointing them to the nature of those great Beings. “Stick to the Messengers and the Message,” he was wont to say. “‘Ingratitude is not one of Their vices.’ Go on with the work. We are working in the present for the future. Unless the nature of H.P.B. and W.Q.J. is grasped, Theosophy is not understood, and cannot be understood.”

“He lived to see the work inaugurated by him grow till the United Lodge of Theosophists numbers hundreds of Associates in all quarters of the world, devoted in unity of thought, will, and feeling to one aim, one purpose, one Teaching – the dissemination of the fundamental principles of the philosophy of Theosophy as it was given by Those who brought it, and the exemplification in practice of those principles. . . .”

We may also quote from p. 9-10 of the pamphlet “The United Lodge of Theosophists: Its Mission and Its Future,” which reports that Robert Crosbie “came in contact with Theosophy after the return of Madame Blavatsky to England in 1887. By her instruction he placed himself under the direction of William Q. Judge. Mr Crosbie was one of the earliest American members of the E.S.T.S. [i.e. Esoteric Section of the Theosophical Society] His connection made and the link regained, Mr Crosbie worked unceasingly for the Movement in its exoteric and esoteric channels. He was for many years the mainstay of the Lodge in Boston, Mass.; was by Mr Judge placed in charge of the E.S. members in Boston, and ultimately of New England. His connection with both H.P.B. and Mr Judge was close and intimate, but so carefully guarded that few ever suspected the relation to be more than casual and incident to the routine of Theosophical propagandum. During all the troublous period 1893-96 Mr Crosbie shared to an extent unknown and undreamt of by others in the burdens and the confidence of Mr Judge.” (2016 reprint)


Over the years, some Theosophists have challenged the assertion that Mr Crosbie was a direct personal pupil of both HPB and WQJ and questioned the insinuation occasionally hinted at in ULT literature that he retained or regained contact and connection with both of them following their departure from the physical plane.

Others have criticised the ULT for supposedly “brushing over” or “ignoring” the fact that for several years he had openly supported Katherine Tingley as Leader of The Theosophical Society (Point Loma) and expressed his unwavering loyalty and confidence in her, whereas in later years both he and the ULT were very critical of Tingley and her Society. Let us address this particular point first. In Mr Crosbie’s own words, from his autobiographical notes dated 24th March 1907, two years prior to the founding of the ULT:

“Two or three of the New York members – notably E. T. Hargrove and E. A. Neresheimer – obtained possession of Mr. Judge’s keys and went through his private papers [i.e. after Judge’s death in 1896]; in these [they said] they found reference to a certain “chela,” whom Neresheimer determined to be Mrs. Tingley whom he had known for about a year, and whom he had brought to Judge’s notice. The idea being in their minds that there must of necessity be an occult successor, and concurring in the opinion that Mrs. T. was indicated, they sent out a circular to the E. S. that Judge had appointed her as such. . . . Mrs. T. took advantage of the situation, and most plausibly and shrewdly strengthened her position for two years after her advent, then formed the “Universal Brotherhood” with herself as absolute dictator; carrying with her by far the greater number of the members throughout the country. A year later she went to Point Loma and established the institution there. . . .

“I was in Boston and had no reason to doubt the statements of those in N.Y. whom I believed to be sincere and of good training and judgment. I should have known by other means the true state of affairs . . . when Judge passed out of life, I lost touch with him; doubtless I relied on him too much, and had not exercised my own intuition; from later events my comprehension is, that this loss of touch was purposely done in order that I might strengthen my weakness in that direction. I went to Point Loma at Mrs. Tingley’s urgent request to assist in the proposed work, and was there for two years, helping to prepare the way for the expected developments, before I began to get back the touch I had lost. I am prone to excuse inconsistencies and deviations in others, so that although I had begun to doubt, and to see, it was more than a year afterwards before I saw so clearly and unmistakably that I took occasion to tell Mrs. T. the facts as I saw them, and to state my intention to withdraw from all connection with her. She tried of course in every way to change my determination, but finding me unchangeable, she let me go, and as I afterwards heard, gave out that she had sent me away for “bad conduct” – just what I do not know. This of course, to “save her own face” as the Chinese say. I am quite well aware of her capacities in the above direction from the history of others who had discovered her real character, and left;  there is no slander too low or mean for her to use in such cases to justify herself. Sorry as I am to say it, such is the character of Katherine Tingley, the Leader of the Theosophical Movement Throughout the World, as she styles herself – (there is more of it that is simply too nauseating to write.)  It was a hard schooling for me, but it had its good uses and effects. I feel no enmity towards her; I truly pity her and would help her do right any time it might be in my power. I also feel most deeply towards those who are held in mental bondage by her; but nothing can be done – they must open their own eyes, they are not in a condition to have them opened by anyone else.

“Perhaps you may see now, why it is that I am so fearful of any abridgment of individual judgment, or cessation of effort to develop individual intuition.”

Here we see Mr Crosbie, in his own words, admitting to having made mistakes in this regard due to self-confessed failure to develop or apply his own individual intuition and judgment in regard to Katherine Tingley and related matters. Which one of us has not made mistakes and errors of judgment in regard to spiritual or other matters? The important thing is that he realised it, learnt from it, and moved forward in a new direction.

“The Voice of the Silence” implores us to “Look not behind, or thou art lost” and to “Kill in thyself all memory of past experiences.” Once we recognise our mistake and turn away from it, there is nothing to be gained by dwelling on it, continuing to talk about it, or constantly confessing it to the world at large. Neither Mr Crosbie nor the ULT have ever denied or attempted to make a secret of the fact that he once loyally supported Katherine Tingley but nor have they ever felt the need to draw particular attention to the fact. What would be the point of that?

The book “The Theosophical Movement 1875-1950” published by The Cunningham Press on behalf of the ULT informs us on p. 316 that –

“Mr Crosbie was a Boston Theosophist during the time of William Q. Judge. He worked very closely with Judge, enjoying his confidence. When, after Judge’s death, the members most active at the New York headquarters raised Mrs Tingley to the position of Judge’s successor, Mr Crosbie gave her his loyalty and support. About 1900 he went to Point Loma to be of what assistance he could in the work, there. However, in the course of a few years, he came to feel that nothing constructive was to be accomplished by remaining at Point Loma – that, in fact, the teachings and philosophy of Theosophy had suffered an almost complete eclipse by the methods and sensational program instituted by Mrs Tingley – and he quietly left the Point Loma Society in 1904 and came to Los Angeles. He was without property or funds, having given all his worldly possessions to the work of the Movement. [Note: At that time it was required that everyone joining the community in Point Loma hand over all their money and income upon doing so and on the understanding that it would not be returned to them, should they later choose to leave.] He secured work in Los Angeles and gradually began to gather around him a few students – most of them entirely new to Theosophy – to undertake once more the task of promulgating Theosophy in the same form as originally presented by the Founders of the Movement. When, in 1909, he had been joined by a small nucleus of persons who shared this ideal, The United Lodge of Theosophists was formed to carry out the purposes in view.”


In regard to Mr Crosbie’s close connection with William Judge, we may bear in mind what was quoted above that “When Judge passed out of life, I lost touch with him; doubtless I relied on him too much, and had not exercised my own intuition; from later events my comprehension is, that this loss of touch was purposely done in order that I might strengthen my weakness in that direction. I went to Point Loma . . . and was there two years . . . before I began to get back the touch I had lost.”

Elsewhere in his autobiographical notes, he explains:

“I joined the Society [i.e. the Theosophical Society, specifically its branch in Boston, Massachusetts, USA] . . . and was shortly after elected its Secretary. Judge came to Boston soon after; I was introduced to him together with other members, and had no other notice from him until after the meeting when we had parted at the door, he, going with some members to his hotel, and I in another direction. We had got some distance apart when I heard him call out “good night Crosbie, I’ve got you on my list”, I said “good night” but was much exercised at the rest of his remark. Something however happened then; a veil was lifted. A tie was formed which has never since been broken. He frequently came to Boston and stayed at my house, and I frequently went to N.Y. I was made President of the T.S. in Boston. Subsequently, when the Esoteric Section was formed by H.P.B. and W.Q.J.  I was admitted and afterwards became – was appointed – its President. These positions I held until I left Boston in April 1900. . . .

“I think that I have told you that my connection with Judge was intimate on inner lines; these cannot be explained, but to me they are the only real ones.”

Not much more is publicly known about this. As was said in the passage quoted earlier from the ULT’s “Mission and Future” pamphlet, “His connection with both H.P.B. and Mr Judge was close and intimate, but so carefully guarded that few ever suspected the relation to be more than casual and incident to the routine of Theosophical propagandum. During all the troublous period 1893-96 Mr Crosbie shared to an extent unknown and undreamt of by others in the burdens and the confidence of Mr Judge.”

In an earlier version of The Cunningham Press’s biography and survey of the Theosophical Movement, namely “The Theosophical Movement 1875-1925,” it’s said that “Mr Robert Crosbie . . . for many years had the benefit of direct training and instruction from both H.P.B. and Mr Judge.” (p. 702)

Those who are inclined to dismiss this as unlikely or to consider it untrue – seeing as there is no evidence available to confirm it – might do well to remember that there is evidence in regard to others being trained, taught, and communicated with at a distance by both HPB and WQJ. The most well known and documented case is that of Julia Keightley (nee Verplanck) who used the pseudonym of Jasper Niemand for her Theosophical writing. She was in contact with both of these Teachers at the same time, both by letter and by metaphysical means. Her communications with WQJ are well known and some were published in the book “Letters That Have Helped Me,” whilst her contact and “visits at a distance” from HPB – both during HPB’s lifetime and after her departure from the physical plane – can be found related towards the end of the book “Reminiscences of H. P. Blavatsky and The Secret Doctrine.”

Julia Keightley was not the only Theosophist thus favoured or Karmically deserving. “The Theosophical Movement 1875-1925” speaks on p. 702 of “the venerable Mrs Julia Scott, a survivor of the parent Society and a faithful friend and pupil of H.P.B. and Mr Judge, [who] has labored for many years to assist and instruct a few in the teachings and practises originally ensouling the Third Section. First in England, then in Italy, and in recent years in Switzerland, her work has been carried on in the midst of many obstacles and despite ill-health and advancing years. Many owe to her their first Theosophical light in this incarnation, and many others their restoration to the lines that had been lost in the confusions following the death of H.P.B. and Mr Judge.”

Now, nothing is known today of this Mrs Julia Scott, least of all about her having been “a faithful friend and pupil of H.P.B. and Mr Judge,” but we may safely assume that she was indeed what the book says, as the writers would have no need or motive to make up stories about such a person. And if Julia Keightley and Julia Scott, why not Robert Crosbie too? All who knew him described him as a humble, earnest, and gentle soul, wholly devoted to the Theosophical Cause. As this was so, and if his Karma was suitable, there is no reason why he should not have “had the benefit of direct training and instruction from both H.P.B. and Mr Judge.”

As the head of the Esoteric Section for the whole of New England, he would certainly have been known to H. P. Blavatsky. And on an occasion in 1890, she happened to mention in a letter to WQJ, “those who receive extras in private & confidential letters from me, – (tho’ so far in America there are only two who have received such) . . . There are in America half a dozen or perhaps a little more whom I will not abandon . . . I will go on teaching them in private letters & that’s all.”

The only published reference to him having been in correspondence with HPB can be found on p. 188 of “The Friendly Philosopher”: “In the case of H.P.B., extraordinary means had to be used to keep the body together as long as it was kept. A couple of weeks before leaving the body She wrote to one in Boston, “Even will and yoga cannot keep this old rag of a body together much longer.” This does not abrogate her power, but it does show that the bodies of the present race are not able to stand such a strain as the occupancy of such a being entails. The nervous force in our own bodies if intensified will destroy the body’s capacity; imagine a force a hundred times higher than that, and it is not difficult to understand why bodies so occupied go to pieces.”

The “one in Boston” was certainly himself and this mode of expression is typical of his characteristic humility and desire to never draw attention to himself or to make himself seem important.


Anonymity and impersonality was a defining feature and central method of the ULT right from its inception and still is today. Throughout “The Friendly Philosopher” – which is comprised of letters written by Mr Crosbie to other Theosophists – he makes such statements as these:

“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”.” (p. 368)

“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.” (p. 365)

“If attention is attracted to the living workers, it is thereby detracted from the real issue.” (p. 373)

“It is a mistake to allow the impression to grow in anyone’s mind that he is of importance to Theosophy.” (p. 378)

“No room is found here for leader or authority, for dogma or superstition.” (p. 411)

“Now possibly it may be seen what our Lodge stands for: the three objects as laid down by H.P.B. and Masters, and along the lines laid down by Them; no dogmatism, no personal followings, no “spiritual authority.” . . . In this way, true discrimination is gained and the bane of all spiritual movements, authority, dogmatism, and their corollary – personal followings – avoided.” (p. 29)

“What is at the root of the schisms that have disrupted the Theosophical Society that H.P.B. left? Personalities every time. What is the opposite and corrective of Personality? Nothing less than Impersonality which seeks nothing for itself and everything for the Cause of Theosophy pure and simple. There is no worldly fame, glory or profit in such a course, yet it, and it alone, removes every obstacle that might intervene between the Message of Theosophy and those who desire to study and apply it on its own merits. For that reason, and that reason alone, are the magazine Theosophy and “The United Lodge of Theosophists” conducted anonymously. The mind of the race is still obsessed by the idea that it is important and essential to know who the active agents are, whereas the important thing is the merit of the thing done.” (p. 407-408)

It has been said that Mr Crosbie was so quiet and unassuming, even at the ULT Lodge in Los Angeles, that very few who met or saw him ever knew or realised that he was actually the founder and driving force of the ULT itself. All his talks and study classes were presented without mention of or reference to himself and his role, and his articles were all published anonymously, without any name or signature attached. “Theosophy” magazine never even mentioned the name of Robert Crosbie until the obituary quoted from at the start of this article.

He never wrote or published any books himself. It was only after he had passed away that his written articles, talk transcripts, and some of his letters, were published in book form and under his own name.

These several books are still published and in demand around the world and are titled “The Friendly Philosopher,” “Answers to Questions on The Ocean of Theosophy,” “Universal Theosophy,” and “Notes on The Bhagavad Gita.” The first seven chapters of the latter were written and published by William Judge and the other eleven written by Mr Crosbie after Judge’s death in order to complete the series.


In the Preface to “The Friendly Philosopher,” published in 1934 on the 15th anniversary of Mr Crosbie’s passing, he is described as having revered and served under H. P. Blavatsky and William Q. Judge and as having gained the ability or power “that enabled him to keep in touch with the great Teachers after They had cast off the mortal coil.”

This is a clear and specific statement, affirming that Mr Crosbie was indeed in some sort of ongoing contact with both HPB and WQJ after their departure from the physical plane. We may assume, from his autobiographical notes, never known or published during his lifetime, that it was whilst at Point Loma, around 1902, that he began to regain his previous occult contact and communication with WQJ (or rather the real inner Being who had occupied the body of William Judge) which he had had during the closing years of WQJ’s lifetime and which had stopped in 1896 when WQJ left the body. It may have been around the same time or after that he also came in contact on inner planes with HPB.

This is no firm evidence but then none is needed. It is something which is only very rarely mentioned by associates of the ULT. The brief remark quoted in the above paragraph is the only time this is specifically stated in all of the ULT literature.

Some may come to the conclusion, however, that it was perhaps at the direct inspiration of HPB and WQJ that Mr Crosbie eventually established the ULT, an act which resulted in the much needed restoration of the genuine Theosophical Movement, faithful to the “original lines,” “original impulse,” “original programme,” and “original system,” which the Masters and HPB had so frequently emphasised. To this day, the ULT is the only “branch” or “stream” of the Theosophical Movement which continues to present, promulgate, and promote the original, unaltered, and undistorted teachings of genuine Theosophy, or in other words, Theosophy as it was originally given to the world by the Masters and the only one who They ever called their “Direct Agent” – H. P. Blavatsky.

There may or there may not be private documents, letters, and evidences in existence showing and proving Mr Crosbie’s personal contact and communication with HPB and WQJ from both during their lifetimes and after. Even if there are, these will never be made public or available for inspection, as it is “by their fruits” that we are to know and evaluate the life and work of such individuals and not by the intensely private circumstances and relations of their inner and occult life.

The fruits and nature of Robert Crosbie and the United Lodge of Theosophists are plainly evident for all to see. They have kept genuine Theosophy and the genuine Theosophical Movement alive in the world, at a period in this dark Cycle when it would surely otherwise have perished. For this, Robert Crosbie deserves the lasting gratitude of all students of Theosophy and all lovers of the Wisdom and Message of H. P. Blavatsky and William Quan Judge.

His life, work, and influence, is commemorated every year in June at ULT Lodges around the world, as “ULT Day,” he having passed away just after the Summer Solstice, on 25th June 1919.


The ULT is not a Theosophical Society, nor is it the Theosophical Society. It is an entirely independent, unaffiliated, and voluntary association of students of Theosophy who wish to study the original teachings without the unnecessary elements of organisations, leaders, political conflicts, and attention seeking personalities. Its expressed mission statement is, and has always been, “To spread broadcast the Teachings of Theosophy as recorded in the Writings of H. P. Blavatsky and William Q. Judge.” Longstanding associates of the ULT have sometimes said that it is of a semi-esoteric nature, meaning that it is more than a mere external, physical plane association but has roots that run much deeper. It is in essence a School of Theosophy, with the only Teachers being HPB and WQJ, who were Founders together of the modern Theosophical Movement in 1875.

Everyone in the ULT is a student; none are “teachers.” Its sole guiding and governing document is its “Declaration,” which reads as follows:

The policy of this Lodge is independent devotion to the cause of Theosophy, without professing attachment to any Theosophical organization. It is loyal to the great Founders of the Theosophical Movement, but does not concern itself with dissensions or differences of individual opinion.

The work it has on hand and the end it keeps in view are too absorbing and too lofty to leave it the time or inclination to take part in side issues. That work and that end is the dissemination of the Fundamental Principles of the philosophy of Theosophy, and the exemplification in practice of those principles, through a truer realization of the SELF; a profounder conviction of Universal Brotherhood.

It holds that the unassailable basis for union among Theosophists, wherever and however situated, is “similarity of aim, purpose and teaching,” and therefore has neither Constitution, By-Laws nor Officers, the sole bond between its Associates being that basis. And it aims to disseminate this idea among Theosophists in the furtherance of Unity.

It regards as Theosophists all who are engaged in the true service of Humanity, without distinction of race, creed, sex, condition or organization, and

It welcomes to its association all those who are in accord with its declared purposes and who desire to fit themselves, by study and otherwise, to be the better able to help and teach others.



Very little of the wording of the ULT Declaration came from Mr Crosbie himself, as the majority of it is a compilation of statements by HPB and WQJ quoted from various sources and publications. He never tired in pointing people towards those two Messengers of the Masters and emphasising that they are still alive and working today and that the way to get into “the current which flows from them” is by a sincere study and application of all the priceless teachings they left for us and, of course, by the service of the spreading of Theosophy for the help and benefit of humanity.

In the Preface of “The Friendly Philosopher” it was said that “Robert Crosbie left no name to conjure with before the populace, but he lived a life that all might emulate. He was one of the unknown soldiers in the army of those who live to benefit mankind, who strive for the redemption of every creature from the bonds of conditioned existence.”

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