ROBERT CROSBIE
The Friendly Philosopher
1849 — 1919
Compiled by Wane Kell1
ROBERT CROSBIE
The Friendly Philosopher
1849 — 1919
Compiled by Wane Kell1
Mr. Crosbie is to be known through his writings:
Born: Montreal, Canada
Both parents were Scottish; they met and married in Canada.
His father was connected for many years with the Hudson Bay Co. as a supervisor, traveling from Post to Post for a good part of the year.
His mother was a companion to Lady Simpson, wife of the Governor of the Hudson Bay Company. A "highlander," she had, but rarely used, her capacity for "second-sight." She lived a life of self-sacrifice, compassion, and service to others.
RC was raised a Presbyterian, RC was invited to join the communion at 16; RC said he considered himself still "unfit." The subsequent discussions caused him to doubt the honesty of that church's practices.
He determined to find "the Truth, which must be knowledge," and which was to be found in due course by seeking it.
Then he adopted an attitude of constant questioning as to life's object, pain, sickness, death, mercy, justice and fate. He found that the religions around him offered no satisfactory answers when he questioned them deeply.
RC, and a partner started a leather and shoe manufacturing business in Montreal. Soon after that he married the daughter of his partner.
His partner's wife died, and then he became interested in spiritualism. Crosbie, investigating that, found nothing attractive in its facts or philosophy. RC observed some fraud. In some cases, hypnotism seems to have been involved. He then studied hypnotism, mesmerism, clairvoyance and telepathy with some success.
The "psychic powers latent in man" were found to exist and seen by him, but their rationale was still to be understood. He sensed there was danger in those, and also sensed that he was receiving "some guidance" which he later said, helped him avoid "unconscious black magic practices." Crosbie always had a strong regard for the rights of others, and, aware of this, always exercised moral control over himself.
"...from his earliest years deeply interested in religious, philosophical and occult subjects..." THY. Vol 7 p. 320
A favorable opportunity to sell their business in Montreal arose. The partners, after the sale, went to Boston, and there started another shoe and leather manufacturing business. It was highly respected.
One day, RC's partner brought him news of the proposed establishment of a branch of the Theosophical Society in Boston. As the word: Theo-Sophia suggested much to him, Crosbie went to the first meeting. He recognized at once that this was what he was searching for, and he joined the T.S. immediately.
(Admitted: June 5th, 1888)
Soon after, Mr. W. Q. Judge came to Boston to speak at the T.S., and Crosbie was introduced to him together with other new members. After the meeting, leaving for his hotel, Judge called back to Crosbie: "Good night Crosbie, I've got you on my list!" Mr. Crosbie recorded: "a veil was lifted...a tie was formed which has never since been broken."
Mr. Judge came frequently to Boston and stayed at the Crosbie house. When Crosbie visited New York he would stay with him. [See: THY. Vol. 24, 337; THY 64, 229]
Of this first meeting with Mr. Judge, Crosbie wrote (following the death of Mr. Judge):
"A FRIEND OF OLD TIME AND OF THE FUTURE"
"The first Theosophical treatise that I read was his Epitome of Theosophy; my first meeting with him changed the whole current of my life. I trusted him then as I trust him now and all those whom he trusted...trust is the bond that binds, that makes the strength of the Movement, for it is of the heart. And this trust he called forth was not allowed to remain a blind trust, for as time went on, as the energy, steadfastness and devotion of the student became more marked, the "real W.Q.J." was more and more revealed, until that power radiated through him became in each an ever present help in the work. As such, it remains to-day, a living power in each heart that trusted him, a focus for the Rays of the coming "great messenger."
"Having been engaged in active T.S. work in Boston for over seven years, it has been my Karma to be brought in touch with him under many different circumstances, the various crises, local and general, through which the Society has safely passed... The future will reveal much in regard to him that is now hidden, will show the real scope of his life- work... The lines have been laid down for us by H.P.B., W.Q.J., and Masters, and we can take again our watchword, that which he gave us at the passing of H.P.B., 'Work, watch and wait.' We will not have long to wait." — R. Crosbie [THY 7-292]
Crosbie, in retrospect observed that in those early years, students had few materials for the actual study of Theosophy.
There were only HPB's ISIS UNVEILED, articles in the issues of THE THEOSOPHIST and THE PATH, ESOTERIC BUDDHISM, and the OCCULT WORLD written by Mr. Sinnett.
Later HPB wrote THE KEY TO THEOSOPHY, THE SECRET DOCTRINE and THE VOICE OF THE SILENCE.
Judge in publishing the magazine The Path, provided students with a great many practical hints on Theosophy. These not only covered his observations, but illustrated aspects of doctrine and metaphysics which students were interested in.
When the E.S. was formed, Mr. Crosbie became one of its earliest members. He was first Secretary and later President of the E.S. Group in Boston under a charter issued to him by HPB through Mr. Judge, her agent in America. [THY 24 337, THY 23 100]
"(He)...identified himself with the DZYAN section of the Theosophical Movement and the T.S., and was for many years the devoted and close Companion of William Q. Judge, and an occult pupil of H.P. Blavatsky...He...loved these two great Beings, trusted Them and those whom They trusted..." [THY 7 320; THY 7 290]
Mr. Judge, in his lifetime, used to refer students in the New England States to Mr.Crosbie, saying:- "Ask Crosbie, he thinks and acts as I do." [THY 24-337]
Crosbie was elected Secretary of the Boston Branch TS, nominated by C.F.Willard. Mr. Griggs was President.
After HPB's death Mr. Judge put Crosbie in charge of the EST Groups in the 7 New England States. This was done under a charter issued by HPB to Robert Crosbie.
Crosbie was present in New York at a meeting with Mrs. A. Besant, Mr. Judge, and other Theosophists at Astor House. During that meeting, Mrs. Besant narrated the events that took place at the General Council Meeting of the I.G. of the E.S. in London on May 27th 1891.
This meeting followed H P B's death. Mr. Judge was present as "HPB's representative, with full power."
In the meeting at New York, Annie Besant stated that at that time, a "note" on which the Master had written: "Judge's plan is right," fell out of the packet of letters she had tied, and which had been in her sole possession, until she had brought it, herself, to that meeting. This related to the plan of having two Co-"Outer-Heads" for the E.S.
She was to supervise E.S. Gpoups in England and Europe in the East, Mr. Judge to supervise America and groups in the West, and both were to work in close consultation, cooperation and harmony with each-other.
Mr. Crosbie made a written record of this meeting, along with others who were also present. Later, during the furor of the "Judge Case," she repudiated this statement.
[THEOS. MOVEMENT, 1875-1925, p.646, 296-7, 649-50.]
It may also be noted that Mrs. Besant had separately written on this subject to Jasper Neimand (Mrs. Julia Keightley) and therein she had made the statement that the note from the Master had "fallen out of the bundle she had earlier tied together, and locked in her desk. [See Judge bio-notes]
His first marriage did not go at all well. One of the daughters was sickly from birth and needed constant nursing, for this special help several servants to assist Mrs. Crosbie were hired successively.
When RC became interested in Theosophy around 1888, the situation at the home with Mrs. Crosbie worsened and a legal separation was agreed on around 1892. A suit for permanent divorce followed, and this became final some years later. At this time, Mr. Crosbie sold his business and turned the proceeds as well as their house over to his wife.
Later, a fire in the home that he left to his wife is reported and this may have killed his first wife and their children after the divorce.
He then started a new business on his own.
Mr. Crosbie was appointed President of the Boston E.S. In addition he was also the President of the Boston T.S. branch.
He helped organize the 5th Convention of the American Section of the T.S. held in Boston April 24/25th 1892.
In 1895 he helped organize the 8th Convention of the American Section of the T. S. in Boston, (April 28/29th, 1895). It was during this convention that the American Section passed resolutions that transformed it into the THEOSOPHICAL SOCIETY IN AMERICA, giving it autonomy.
[On p. 24 of the Report for the Convention, we find Mr. Judge stating in an article the basis for fraternal affiliation which unites all Theosophical working bodies and Theosophists together: — "The Unity of the Theosophical Movement does not depend upon the singleness of organizations, but upon the similarity of work and aspiration; and in this we will 'KEEP THE LINK UNBROKEN!'" (These were HPB's last words.)]
Along with Mr. L.F.Wade, and Mr. Ayers, Mr. Crosbie submitted to the Convention an "Historical Sketch of the T.S." This traced the major events of its existence and work in America since 1875. And, this was included in the Proceedings and Report issued by the Convention. Later a pamphlet embodying this information was issued under the title: WHAT IS THE THEOSOPHICAL ORGANIZATION?
During this period Mr. Judge was attacked, exonerated, and, later persecuted again by the chief officers of the T. S. outside of America. Those were Col. H.S. Olcott the President Founder, and Mrs. Annie Besant.
Picture of Robert Crosbie from Answers to Questions, Theosophy Company, Los Angeles.
Neither appeared to understand that Mr. Judge (and Mr. Crosbie in Boston) stood primarily for Theosophy (as HPB did).
To them, the T.S. was viewed as a useful tool, to be sustained as a promulgating body.
To Judge and Crosbie, and others in America and England, the T.S. was to be directed on the basis of the principles which Theosophy laid down and no others. No individuals' "authority" was recognized by them. Each member's free-will and free-determination was his own responsibility and no one else could wield authority over him or her.
Theosophy alone was held to be the sole reason for the T.S. and the Officers in its management ought to present that basis at all times.
Mr. Crosbie supported Mr. Judge's principles fully. He acted as one of the "witnesses on the scene." He kept the "link" of pure Theosophy "unbroken," after Mr. Judge's death.
The hints given by W.Q.J. during his life in regard to Crosbie were not grasped by those around him, who had what they fancied to be their own positions. And, in addition, seemed to be glamoured and deluded by the psychic powers Mrs. Tingley (who had only been a member for only a year prior to Mr. Judge's death) exhibited.
In New York, Mr. Neresheimer, who was Mr. Judge's executor and Mr. Hargrove went through Judge's papers. They found what was later described as an incomplete diary of Mr. Judges', but which he claimed (in 1896) to be an "occult" diary; and in this, he said he detected Mr. Judge's indication that Mrs. Tingley was to "succeed" him.
Mr. Neresheimer had introduced Mrs. Tingley to W.Q.J. about a year before his death. She became a member of the T.S. and later, a member of the ES. She was a psychic and apparently did not have a very profound knowledge of Theosophical philosophy.
She had however been of help to Mr. Judge during the last year of his life, which was spent, in great discomfort and illness. However this gave her no special "position" in regard to the management of the T.S. or the E.S.
Many years later (1923), Mr. Neresheimer made a deposition outlining these events, and in that he reversed some of his earlier pronouncements, on which the "succession" of Mrs. Tingley had been based.
From time to time this "occult diary" has been mentioned as giving "authority" for the "Tingley succession," however, when requests were made to see it, or have it published, for all to verify, this was never done. Copies were made of it and are available from several sources, but it is difficult to establish any coherence in those phrases and notes. (see also: THY 3, p. 280)
Mr. Judge died March 21st l896. Mr. Crosbie was in Boston. Of the events in New York, he wrote:
"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; 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. The minds of all, being in the receptive condition I have mentioned, accepted everything as stated by the few in New York. The attitude assumed by Mrs. T. soon began to estrange those members who were brought in close touch with her in New York, but those at a distance had no inkling of the true state of affairs and kept on in full confidence. Those who found that they had made a mistake in the first place in foisting Mrs. T. upon the organization were in too doubtful a position to attempt explanations; one of them only — Mr. Neresheimer (who had introduced her to Judge) — remaining her supporter...his support was sufficient to offset any withdrawal of the others in New York."
"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."
Crosbie wrote in an autobiographical note:-
"As to my part in it — I was in Boston, and saw no reason to doubt the statements of those in N.Y. whom I believed to be sincere and of good training and judgment..." (Autobiographical Note by R.C.)
In the May 1896 issue of THEOSOPHY (formerly — The Path) will be found an articles signed by Mr. Crosbie: "A FRIEND OF OLD TIME AND OF THE FUTURE" reprinted: THY 7 292 (Already quoted above)
19 close friends of Mr. Judge wrote articles about him that were published in the May, June and July issues of THEOSOPHY.
The death of Mr. Judge brought choices to Mr. Crosbie. Some of those are hinted at in articles to be found printed in: [THY 24 339-40, THY 64 229]. One of these related to impersonality, on which he offered his thoughts. See Friendly. Philosopher, pp. 127-8
Mr. Crosbie, in Boston was in cordial relations with Mrs. Tingley who had been placed, shortly after Mr. Judge's death, into the position of "Outer Head" of the E.S. Section of the T.S. in A. He retained his supervision of its affairs over the area comprising the New England states.
In reviewing this period, Mr. Crosbie wrote:-
"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. T's urgent request to assist in the proposed work, and was there 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 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." (AUTOBIOGRAPHICAL NOTE by R.C.)
Mr. Crosbie married his second wife: Josephine Parsons, on April 10th 1900, in Manchester, N.H. They had two children: a daughter named Kathleen, (Kay, Kittie) and a son: Cameron. These two went to High School in Long Beach, Ca. They had neighbors who also came to U.L.T. and were students of Theosophy and who remember them well. (R. McOwen, R. Law)
Mr. Crosbie was summoned by Mrs. Tingley to take up residence in Point Loma outside of San Diego, California, where a Headquarters had been located for the T.S IN A, now renamed UNIVERSAL BROTHERHOOD.
Mr. Crosbie noted that he had been active in Theosophical matters in Boston for some 14 years. [THY 7 293]
He went there with Mrs. Crosbie, and as was required then, all his assets were turned over to the organization when he became a resident there. He gave his support to Mrs. Tingley, as can be noted from several articles and letters of his written during those years. [THEOS. MOVEMENT ('75-'50),p. 317-19 THY 65 159-60]
Considering the close relationship that existed between Mr. Crosbie and Mr. Judge, and the special position that Mr. Crosbie occupies in the Theosophical Movement of modern times, one wonders whether Mr. Crosbie might not be considered a "shepherd" who was following his straying "flock." And when that "flock" dispersed, the "shepherd" went in search of a new one.
Conflicting reports were circulated as to why Mr. and Mrs. Crosbie left the Point Loma establishment.
None of the family assets, which he turned over at the time of entry, were returned to him. He and Mrs. Crosbie left and were penniless. [There have been hints (Lischner Pamphlet) of financial irregularities at Point Loma. Mr. and Mrs. Crosbie were not the only ones to leave at that time. Point Loma was going through a crisis around the time of Mrs. Tingley's death. They were heavily taxed without warning by the government on their extensive lands. They were "land rich and cash poor" at the time.] [THEOS. MOVEMENT ('75-50); THY 317-19; THY 23 492; THY 7 291]
Mr. Crosbie is reported to have said: "We quietly left Point Loma." And that closed the subject. (The Register of Members kept in Point Loma shows a smudged remark in red ink against his name: "EXPELLED 1904.")
Mr. & Mrs. Crosbie found a house to rent in South Pasadena. He secured a job as a bookkeeper in Los Angles with the Los Angeles Times. This work was arduous and required long hours standing, and was not well paid. Like many others he rode the "Red Cars" (street-cars) to work.
From left to right: John Garrigues, Robert Crosbie, unknown boy, Westcott Clough(?). Photo circa 1918. (From photos sent in 2023 by the great granddaughter of Grace Clough — curtesy of ULT London)
Mr. Crosbie became acquainted with his neighbors in South Pasadena: the Garrigues, the Cloughs, the Laws, and the Churches. He found that they were interested in theosophical ideas, and with their joint interest they first instituted a study class in Theosophy using Mr. Judge's The Ocean of Theosophy and Mme. Blavatsky's The Key to Theosophy as the first texts studied along with the BHAGAVAD GITA, the Theosophy of 5,000 years ago.
"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..." [THY 7-289 THY 3-187/8; THE ULT ITS MISSION & FUTURE, p.8.]
Organized Theosophical meetings were first held by Mr. Crosbie under a charter obtained from the T.S IN A that Hargrove had reformed, after splitting away from the Point Loma T.S, in New York 1898/99. This had attracted a number of Mr. Judge's earlier close companions including Dr. A. Keightly and his wife, Julia, better known as "Jasper Niemand." [THY 23-544-5]
A year later this Society in New York decided to change their appellation back to: "The THEOSOPHICAL SOCIETY." Since this was considered injudicious, some in the L.A. Branch rejected the change.
Mr. Crosbie and 7 others decided to organize on their own, adopting the original principles and the original program of the Masters, which HPB and Mr. Judge had embodied practically during their life- time. These PRINCIPLES are to be found in the DECLARATION OF THE UNITED LODGE OF THEOSOPHISTS [THY 23-544-47]
Mr. Crosbie issued an announcement: "TO ALL OPEN-MINDED THEOSOPHISTS" [THY 24 341; FRIENDLY PHILOSOPHER, 409]
U.L.T. was launched. The DECLARATION is its only basis. An initial explanatory statement will be found in: [THY 23-337 and FRIENDLY PHILOSOPHER, p. 412-14]
"No formal bond existed among the Associates of the ULT, the sole object being the study and dissemination of Theosophy pure and simple." [THY 23-102 & THY 23-548-9]
There were 7 original associates. [THY 23 102 F.P. 412-4]
The "Third Section" was said to be restored by the formation of the U.L.T. THY 7 289; ULT ITS MISSION & FUTURE, p. 8
"All sincere Theosophists deplore the evils in the Movement and long for their eradication. They "dimly perceive" that these evils have an originating and sustaining cause which must be counteracted, but so long as their attention is fixed on effects, how can they, except with "divided mind," study the producing cause or causes? They cannot learn the truth about nature and themselves in any other school than that provided in Theosophy and in the lessons to be learned from self-study and the study of theosophical history. The Theosophists of today are... faced with the same inherent difficulties, the same problems, the same weaknesses... but the real lack then is the real lack now - the disposition to face the facts, to make the necessary effort to gain first-hand knowledge of Theosophy as a basis and standard of discrimination and judgment - and then the will to act upon those finely established principles thus self-perceived... From the beginning, but a handful recognized the gravity of the issues involved, and that is still the case... work - the will to study, apply, and so come to understand the play of forces in human nature — is the practical application of the 3rd. Object." [THY 23-102/3]
The "semi-esoteric character of the U.L.T." was a phrase that Mr. Crosbie used. He also said that the ULT had to do work, which the various T.S.es, then in existence, had all failed in.
It had to work to restore the integrity of the Original Impulse, as laid down by Masters through HPB." [THY Nov. 1951 THY 50 338]
Crosbie stressed impersonality and anonymity to protect the work and to help protect the workers from "pride," and "ambition." It was recorded that in his work Mr. Crosbie was "undeviating." [THY 52 252]
As regards himself and family, Mr. Crosbie was always well dressed in public, at work and at the Lodge rooms, so that Theosophy might not be rated on a poor personal appearance. He made a point of this to all those who worked at ULT.
The children of Mr. & Mrs. Crosbie later on:
After Mr. Crosbie's death, Mrs. Crosbie and the two children moved to Long Beach. Mrs. Crosbie eventually went to live in Corona, where she was "house mother" at a girl's boarding school. She was not heard of after 1935.
Cameron Crosbie became a professional organist. During the depression he moved to New York and kept up some desultory contact with Mr. Garrigues, while he was there, at the New York ULT. He eventually stopped coming and was no longer heard from.
Mrs. Josephine Crosbie was always well regarded by those who knew her. She and Mr. Crosbie were neighborly, and as said earlier, they made friends with Mr. and Mrs. Garrigues, Mr. and Mrs. Clough, Mr. and Mrs. Law, and Mr. and Mrs. Church. Later still, Mr. and Mrs. Bentley (Mrs. Bentley was for almost 35 years the superintendent of Theosophy School); Mr. and Mrs. Wyman; Mr. and Mrs. Brinton Jones; Dr. and Mrs. Frederick F. Strong; Mr. and Mrs. Frederick Manske; Miss W. Egan, and many others.
Letters "In The Beginning" (The Friendly Philosopher) were written by Mr. Crosbie to early students at various ULTs. Some of these lived and worked out of the San Francisco and other areas. These few letters concerned themselves with the principles on which the ULT was established. Impersonality and a direct approach to the actual teachings of HPB and WQJ was stressed again and again. [Friendly Philosopher pp.376-7, 382-3]
THEOSOPHY magazine was founded, Mr. Crosbie serving as chief editor until his death in 1919. [THY 7-291]
"In 1912, the mid-point of the 2nd quarter of the Movement, the magazine THEOSOPHY was founded to provide a medium for dealing with theosophical philosophy and history, free from sectarian affiliations or influences. Slowly the effort spread despite all obstacles and opposition, the impregnable basis of impersonal devotion keeping the work unsullied, an impersonality strictly continued after the death of Mr. Crosbie in 1919." [THY 23-102 & THY 23-548]
THEOSOPHY magazine, in its second volume started to publish a series of articles on Theosophical History under the title: MASTERS AND THEIR MESSAGE.
This historical review of the events and the documents of the modern THEOSOPHICAL MOVEMENT forms the basis for the book later issued under the title: THE THEOSOPHICAL MOVEMENT: 1875-1925, edited by Mr. Crosbie.
THEOSOPHY SCHOOL was started. This activity was adopted and implemented by most ULTs as they became established.
"BECAUSE — FOR CHILDREN WHO ASK WHY" edited by Mr. Crosbie, was issued. Two new Theosophy Schools started around new ULTs in San Francisco and Berkeley.
Mr. Crosbie set most of the Theosophy School songs to music himself.
"(Mr. Crosbie's) ... burdens during many years have been enormous. In addition to his other work, he was a frequent speaker at the meetings of the United Lodge; he was constantly at the service of the hundreds of students who sought his wise and benign counsels in their many problems; he attended personally, under no matter what pressures upon his time and energies, to an incessant stream of correspondence from unknown inquirers who came in some unknown ways to learn of him and to seek his kindly advice and suggestion. He never denied his help, but gave freely, without stint or limit."
"Worn out in these unselfish labors for the benefit and advantage of his fellow men, burdened with the toll of advancing years, the frail body could no more sustain the increasing demands upon it. He died as he had lived, calm and serene, with no word of complaint during the days of intense suffering that preceded his release.
Something of his firm principles and the impersonality of his life and work can be gained from his last published article, printed in the (July 1919 THEOSOPHY: "Is Theosophy a Progressive System of Religion?"). [THY 7-289-90]
Death of Mr. Crosbie [THY 7 320]
It is valuable to note that H.P.B.'s last article was "My Books" published in April 1891. It is a resume of evidence showing that her writings were the recorded teachings of the Masters of Wisdom. In April 1896 Mr. Judge's last article appeared: "H.P.B. Was Not Deserted by Masters" — his statement of the reliability of the Messenger.
Mr. Crosbie's last article: "Is Theosophy a Progressive System of Religion?" (July 1919) reiterates the position that Theosophy is not a constantly changing set of ideas, but a consistent and complete body of knowledge to be studied, applied and promulgated as originally presented.
[Mr. Fussell, once one of Mr. Judge's secretaries, and afterwards, secretary to Mrs. Tingley of Point Loma T.S wrote some letters containing some slanderous statements against Mr. Crosbie's character, after his death. Mr. Garrigues showed these letters to Mrs. Crosbie. She indignantly repudiated the statements that Mr. Fussell made. She stated that they were false and untrue. She also challenged Mr. Fussell to prove them. He made no response to this. (THY 23 390 THY 23 491-2)]
In the August 20th 1919 issue of the O.E. LIBRARY CRITIC, published by Dr. Stokes from Washington D.C. wrote:
"One cannot help comparing the exaltation of personalities and the self-advertising which is so much in evidence in the official journals of the T.S. with the policy of the magazine THEOSOPHY, in which all the material, editorial or otherwise, which is written by still living persons, is anonymous. For nearly seven years this journal has published admirable original articles and editorials and not once have the names of the writers appeared.
The excellent letters written by the United Lodge of Theosophists to inquirers are never signed, except by the name of the Lodge. It now appears for the first time that Robert Crosbie, who recently died, was not only the chief editor of THEOSOPHY, but the author of many of the best articles and letters issued by the Lodge. From the first issue of the journal up to the last issue, announcing his death, not once does the name of Robert Crosbie, or even his initials, appear. Nowhere are we recommended to get his photograph and meditate upon it; nowhere are we regaled with accounts of his movements; nobody tells us how miserable they are because Robert Crosbie has gone to Boston and not telegraphed back from each station; not one line is given to expatiating on his greatness.
And herein we see the true theosophical spirit exemplified, the desire to serve without reward other than the privilege of rendering the service... To the work of teaching real Theosophy, Robert Crosbie not only devoted his life, but sacrificed it, seeking neither reputation, honor nor glory, yes, more, deliberately turning his back on them. "To be seen of men," that is a form of personal ambition, "the first curse - the great tempter of the man who is rising above his fellows." "Kill out ambition," that is the first precept laid down in LIGHT ON THE PATH...." [Dr. H.N.Stokes, O.E.L.C.] (Aug. 1919, OELC)
Again, in the March 1933 issue of the O.E. LIBRARY CRITIC, Dr. Stokes writes:
"Aside from the Great Lights of Theosophy, few theosophical writers appeal to me more than Robert Crosbie, founder of the United Lodge of Theosophists, and I rejoice in the occasional quotations from his talks which appear in the U.L.T. magazines. Further, it is always a joy to note when any of his devoted followers of the United Lodge, here, there or anywhere, live up to the spirit of his dictum (Theosophy, Feb. 1920, page 107): "Neither Jesus nor H.P.B. lived and died in order that a book or books might be swallowed wholesale, nor even that men should become disciples, but that all men should become brothers."
To this one might add that Robert Crosbie did not live in order that books or pamphlets lauding - and misrepresenting - him should be "swallowed wholesale," but that truth should prevail...
The magazine Theosophy, which was edited by Robert Crosbie up to the time of his death last July [1919], has just begun publishing a series of his articles, letters and talks. Many are extremely lucid and illuminating, and no theosophical student should miss them, no matter to what society he belongs." [Dr. H.N.Stokes, OELC (Nov. 1919, OELC)]
Following the principles of the ULT DECLARATION neither Mr. Crosbie, nor any student of the ULT has ever made any special claim as "successor," "leader," or "teacher."
Each student and inquirer has been carefully put into direct touch with H.P.B, our teacher through her writings - original and unchanged.
Each has been encouraged to study, work for Theosophy and practice that universal brotherhood which forms the unifying basis of all Nature.
Mr. Judge's writings have been selected for study and reproduction because they most faithfully and carefully follow and supplement Mme. Blavatsky's writings and all students are encouraged to prove this for themselves.
Addendum
[Mr. B.P. Wadia and ULT]
A few months after the death of Mr. Crosbie, Mr. B.P. Wadia of Bombay, a prominent Indian member of the Adyar T.S. visited Los Angeles and contacted the ULT and its associates. For the first time he saw a full record of Mr. Judge and his work. He made deep inquiries and studied all the published record of that work, in THE PATH, and in his letters and books. He then studied the history of the divisions that had arisen after the death of HPB, when in 1893/4 Mrs. Besant, Col. Olcott and others had preferred charges against Mr. Judge of "misusing the Masters' names."
Becoming convinced of the injustice done not only to Mr. Judge but to all students of Theosophy that had remained in the T.S., by the suppression of information concerning Mr. Judge's work, and of any information concerning his writings, Mr. Wadia returned to India determined to confront Mrs. Besant with the evidence he had secured, and ask that a restitution of Mr. Judge's reputation be publicly made.
He was unsuccessful in this. He thereupon determined to resign from the T.S., which he did, and in 1922 he broadcast his reasons for this in an "Open Letter" to the Adyar T.S. officers and membership. Therein he gave his reasons for joining the ULT.
It is of interest to note that Mr. Crosbie, aware that he had only a short time remaining to live, advised his friends who worked closely with him at ULT in Los Angeles, who felt despondent at learning of his approaching death, that they would not have "too long to wait." This might be considered a prophecy concerning the advent and nature of Mr. Wadia, and as to the future of his work and influence through the ULT. (See separate bio-notes on Mr. B.P. Wadia.)
Returning to Los Angeles in 1922, Mr. Wadia became active in the work of the ULT and as many students of Theosophy in the T.S. in America, Europe, and elsewhere were influenced by his reasons for resignation from the T.S., and his example.
As a result, and because they desired to study the pure teachings of HPB and WQJ, the spread of the ULT movement began in earnest. ULT Lodges were soon established in New York, Philadelphia, Washington, D.C., then in Europe in London, Paris, Amsterdam, The Hague.
Mr. Wadia in consultation with those of the ULT who knew how vital the presentation of "original Theosophy" was, determined to take "HPB Theosophy" back to India. This was carefully planned and finally in Bombay the ULT Lodge was begun on November 17th 1929, and, later another in Bangalore.
In addition to establishing Lodges, a number of ULT Study Groups were established in various cities.
The work of the ULT, always conducted by volunteers, has thus grown manifold and, over the years, it retains its pristine quality and dedication to those principles that Mr. Crosbie underlined, culling them from HPB and WQJ, and embodying in THE DECLARATION OF ULT.
"Theosophical Pathfinders" was started in L.A. It was the Theosophical answer to "Boy and Girl Scouts." New York ULT also established a center of this activity with the same name and objectives for "teens."
"ULT ITS MISSION AND ITS FUTURE" [THY 12 1-16]
This pamphlet sets forth concisely the principles and application of ULT ideals. It has been revised in several statements and brought up to date historically several times since then.
"THE SECRET DOCTRINE" was reprinted as a photographic reprint of the original edition of 1888 by ULT. [T.S. had issued a "New & Revised" edition, originally made available in 1894 with over 40,000 alterations from the original. In addition, the T.S. had issued a spurious "3rd Volume of the S D" in 1897. It contains unpublished or rejected and unedited articles of HPB's. ULT has had to reprint the photographic edition several times. It is currently available. Both volumes are bound in one. The photographic reprint made by the ULT forced the T.S. publishing houses to reprint the original edition.
"THE THEOSOPHICAL MOVEMENT: 1875 - 1925" (a history of the modern Theosophical Movement). Now this is out-of-print. It was first issued by E.P. Dutton, N.Y. It was made from the series of historical articles published earlier in THEOSOPHY (Vol. 3...) edited by Mr. Crosbie.
This book was further revised and up-dated by Henry Geiger and issued as:-
"THE THEOSOPHICAL MOVEMENT: 1875 - 1950"
This was published by Cunningham Press, L.A., in 1951.
Revised, up-dated. The series of articles under the general heading of THE AFTERMATH were condensed from THEOSOPHY magazine and included in this volume so as to cover the next 25 years.
In 1928 the ULT Lodge in Paris began a publishing program, issuing translations of HPB's and WQJ's books and articles in French. La Revue THEOSOPHIE was inaugurated as a monthly in 1925.
"NOTES ON THE BHAGAVAD-GITA" by W.Q.Judge was published.
Mr. Judge had prepared comments and notes on the first 7 of the 18 chapters in this book and his death interrupted the series. Mr. Crosbie contributed to the "Notes" the last eleven chapters. (Chapters 8 - 18)
In 1929 the ULT in Bombay, India stated their publishing program for that area. The monthly magazine THE THEOSOPHICAL MOVEMENT is currently in its 65th Volume [1997]. Many of the smaller books and collections of articles by HPB and WQJ have been issued by them, or by the Bangalore ULT, which works in collaboration with Bombay, in booklet and pamphlet form for the benefit of students there.
The wider influence of Theosophy on the world of literature and thought by Theosophy was effected through the publication of THE ARYAN PATH (monthly — 1930-1959) in Bombay sponsored and edited by Mr. B.P. Wadia [his wife Sophia, lent her name to it as "editor."]
"THE FRIENDLY PHILOSOPHER" - a collection of Mr. Crosbie's letters and stenographic reports made of some of his talks by Mr. Brinton Jones was published. Originally issued in THEOSOPHY MAGAZINE.
Note: The magazine THEOSOPHY has reprinted a number of talks, and paragraphs from letters, etc... of Mr. Crosbie's writings which were not included in the FRIENDLY PHILOSOPHER. A separate index of these has been made.
"ANSWERS TO QUESTIONS ON THE OCEAN OF THEOSOPHY" — being a collection of answers Mr. Crosbie gave to questions asked in study classes on THE OCEAN OF THEOSOPHY, as recorded stenographically by Brinton Jones. Originally printed in THEOSOPHY MAGAZINE.
The founding of THE INDIAN INSTITUTE OF WORLD CULTURE, in Bangalore (1945) under the influence of ULT students is to be noted as an attempt to popularize the work to the people of the Theosophical Movement.
The publishing of MANAS (weekly — 1948-1989, edited until his death by Henry Geiger, Los Angeles.)
Magazine THEOSOPHY is in its 87th Volume. (1999)
All of HPB's and WQJ's books and their most important magazine articles have been reprinted several times.
The magazine articles have been gathered into handy volumes, as well as in pamphlet size, by subjects, for the use of students and inquirers. These are all currently in print.
All Lodges hold several public meetings weekly, year in and year out: study classes, lectures, question and answer meetings, workshops, seminars, classes for children, and they are always ready to provide information and answer questions on Theosophy.
For many years De Theosoof was issued in Holland by the Dutch Lodges there, along with translations into Dutch of Theosophical texts. An active publishing program continues.
The ULT in Turin, Italy, and that of Malmo, Sweden both have active translating and publishing programs in the languages of their respective countries, so that Theosophy may be made available. 23 Lodges of the ULT in 9 countries, and a large number of local "Study Groups" conduct, regular weekly study in the original Theosophical teachings, using the original literature.
Children have been brought into contact with Theosophy through "Theosophy School." The curriculum and methods of this "school" are set out in THE ETERNAL VERITIES, and, to assist there is a companion MANUAL TO THE ETERNAL VERITIES. No compulsion of any kind or indoctrination is used. children are treated as "old souls" returning into "new bodies." It is posited that there is inherent fund of knowledge in each, and this is evoked by speaking of the "Fundamentals of Theosophy."
Some Lodges around which a large language group (other than English) lives, conduct classes using translations that are available in Spanish, French, Swedish, Dutch, Italian, Gujerati, Kanarese, Hindi, etc., of WQJ's and HPB's texts. Mexico city has started their ULT. HPB's books are now being freely translated into Russian, and other European languages. Great interest prevails.
Other important books available during HPB's days, such as THE KEY TO THEOSOPHY, THE VOICE OF THE SILENCE, A MODERN PANARION, FIVE YEARS OF THEOSOPHY, and THE THEOSOPHICAL GLOSSARY, are kept in print by the ULT.
The prime objective of the ULT is to remove all barriers between the student and the Message of Theosophy as it was presented by H.P.B. and her colleague and co-worker, W.Q.Judge. Therefore the original texts are reprinted and every inquirer is encouraged to approach these two teachers directly.
ULT DECLARATION is the sole document that has bound this band of volunteers together. Mr. Crosbie framed it, using Mr. Judge's words and the ideals of the "Original Program" of the Masters and of H.P.B.:-
"TO SPREAD BROADCAST THE TEACHINGS OF THEOSOPHY AS RECORDED IN THE WRITINGS OF H. P. BLAVATSKY AND WILLIAM Q. JUDGE"
This is the motto of the UNITED LODGE OF THEOSOPHIST and of its associates.
It may be asked why in these notes mention by name is given to a number of personages who have lived and worked for THEOSOPHY through the ULT. The sole reason for so doing is to accord them recognition for their sustaining that work, and recording the appreciation due to their unselfish and anonymous work for so many years. [DTB]
Should inquiry be made as to a reason for the extensive addition of biographical information concerning Mr. Wadia to that of Mr. Crosbie, it will be seen that his efforts, and those of others, are in continuation of Mr. Crosbie's objectives in starting the ULT. It is to regenerate the inspiration that their work exemplifies that these are offered for consideration by the modern student. When a life concludes, it is possible to look back at the efforts made and the seeds sown in furtherance of the Masters' Work.
— Los Angeles, Cal. March 24th 1907
I was born into the present physical body on January 10th 1849 in the city of Montreal, Canada. My parents were both Scotch; they met and married in Canada, my father having been connected with the Hudson Bay Company for many years, traveling from Post to Post, and my mother being companion to Lady Simpson the wife of the Governor of the Hudson Bay Company. In the early days the family was brought up in the Presbyterian faith, and I have a distinct recollection of the gloom of the "Sabbaths", and the horrible incubus of the doctrines inculcated. Later, my father asserted a more rational view of religion, as also did my mother, although nominally retaining their connection with the church. My mother being of Highland blood, had the characteristics of that people, among them that known as "second sight" (i.e. clairvoyance); she made no attempt to use this faculty, but showed instances of its possession on important occasions affecting the well-being of her people. What is termed the "religious instinct" was strong in her, and her life was one of self-sacrifice and she never consulted her own comfort. I realized later, and perhaps more fully now, how much I am indebted to her for much of the ease of response in certain lines, of the body she gave to me. Great Karma will sometime permit me to repay that soul with whatever of knowledge I may have gained.
Although my parents relaxed much in their application of the tenets of their faith, the children ( of whom I was the eldest ) were sent to "Sabbath school". Thus it went on for some years — I endeavoring by study and instruction to "reach salvation", but never at all succeeding in reaching any condition which would represent the wonderful change such realization must necessarily be.
When I was 16 years of age, my dear old Sunday school teacher took me aside and seriously talked to me of joining the "communion"; I was amazed and startled, and at once replied that I was not fit, I had no realization of salvation such as I had heard of. His reply was that a young man was safer as a communicant than otherwise. But said I, does not the bible say that he who eats and drinks unworthily at the table of the Lord is condemned?. He admitted that it did, but that the association would be good for me, and light might come later. Still amazed, I asked him if many had joined the communion without realization. His reply was "most of them". I do not remember what further speech we had — if any — but I do remember how utterly alone I felt, and how completely the whole superstructure of the church fell to pieces. I then began to search for the Truth. I pictured to myself a person with full reasoning powers, never having heard of religion, going to the highest representative of every known religion and asking each one "do you know the Truth" ? and realizing that each one would but state their own particular form of belief. I saw then that truth could not be a belief, it must be knowledge — but where — oh where was that knowledge to be found; how could it be obtained. I received no answer then.
My school life was much like that of other boys I imagine, although there was always that under current of questionings in regard to the object of life; why sickness and unhappiness? why death? why were we born? The religious information on these points was vague, and on some points devoid of justice, mercy or love. It was such a terrible picture that I resolutely closed my mind to it as much as possible, and took interest in the companions of my youth and their affairs.
I desired the world of men rather than books, and went into a manufacturing business at the early age of 20 years, soon after marrying the daughter of my partner. The latter became a spiritualist through losing his wife, and frequented seances for the purpose of communicating with her, but I found nothing in the spiritist philosophy, or the facts, that drew me.
A favorable opportunity offering, we sold out our business in Montreal and went to Boston, where we established a similar one. Boston offered a larger field for my partner's quest among the "spiritists", and so many wonderful things were told to me that I was induced to attend a number of seances with him. In short, I found much fraud, and what little genuineness there was, carried no evidence of the spiritists' claim that the souls of the dead returned "to communicate with easy-going mediums". Some of these experiences suggested the idea of hypnotism ( which was then coming to the front ). I took lessons from the best available teachers of the "art", and practiced hypnotism for several years with unusual success. I also studied telepathy and clairvoyance. I had struck the line of "the psychic powers latent in man", but did not understand the rationale. Many of the experiments I made were of much benefit to me in later years, for they gave me a practical understanding that I would not otherwise have had. Nevertheless there was a grave danger in it all, and I cannot but think that there was some guidance which kept me from tumbling into unconscious black magic, although I had never heard of such a thing. I always had a strong regard for the rights of others and would never use my power against another's will, or suggest any idea detrimental to the moral sense in the least degree. It was while in this line of thought that my partner brought word to me of the formation of a branch of the T.S. in Boston. The word Theo-Sophia suggested much, so I went to the first meeting. I knew at once, even from the meager presentation of that time, that here was what I had been in search of. I joined the Society that evening 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 sad "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.
At the time I joined the T.S. H.P.B. was in India, and had started "The Theosophist" magazine there. Judge had begun the publication of the "Path". There was little else in the way of Theosophical literature. "Man — Or Fragments of Forgotten Truth" came next; this was later expanded into Esoteric Buddhism; "The Occult World", "The Key to Theosophy" came in rapid succession.
Right here it would be well to say that Sinnett was never admitted to the E.S., because he would not pledge himself not to divulge certain of the teachings which can only be given under such restriction. Some of these reasons are given in the Key to Theosophy.
In consequence of Sinnett's refusal to accept such a pledge he went wide of the mark in some important points in his Esoteric Buddhism in regard to the evolutionary chain. This gave rise to some controversy which never could be settled without that which could not be made public.
In the early days those who were first drawn to the T.S. were the spiritualists — also various kinds of faddists. When these found that Theosophy did not pander to, nor agree with their preconceptions and prejudices, they took their departure; there were some however who sought for truth alone, and those remained. In the meantime there was going on a great work; that of laying down of the occult lines of force, and centers of work. When it is remembered that H.P.B. was for some years a visitor to this country before she "woke up" Judge and Olcott and formed the T.S., the idea may be grasped that the most important work of the Movement was not on the surface. The average person makes much of organization, form, method — authority and what not, and in crystallization of idea, defeats understanding. Thus the attacks, splits, controversies, and other foibles that have been perpetuated during the history of the Movement in this generation. You must have noticed that all the difficulties that have arisen in the T.S. raged around personalities; there have been no doctrinal differences; this is significant. You may also have observed that those who belittle Judge, will be found belittling H.P.B. An ancient saying has it that "accursed by Karmic action will find himself he, who spits back in the face of his teacher" — not an elegant saying perhaps to our ideas, but it conveys a fact of most grave import in occultism. By these fruits you will know them.
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.
The T.S. represents the world; in it, in embryo are fought the battles of the world; ignorance, superstition, selfishness, ambition — all are there; but as the Master wrote once "So long as three true brave souls remain the T.S. cannot be destroyed". It is my belief that the true T.S. is not contained in any one organization, but that its members exist in many organizations, the binding force being difficult to give understandingly, but I will try.
At the time of the passing of W.Q.J. the members of the T.S., and particularly of the E.S., knew that they had been in personal touch with the messengers of the Great White Lodge, so that their minds were more than ready to receive a successor in that line. Two or three of the prominent New York members — notably E.T.Hargrove, who was Judge's private secretary during the last year of his life — and E.A.Neresheimer — obtained possession of Judge's keys and went through his private papers; in these they found references to a certain chela, whom Neresheimer determined to be in regard to 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. Tingley was indicated, they send out a circular to the E.S. that Judge had appointed her as such. The minds of all, being in the receptive condition I have mentioned, accepted everything as stated by the few in New York, but those at a distance had no inkling of the true state of affairs and kept on in full confidence. Those who found that they had made a mistake in the first place in foisting Mrs. T. upon the organization were in too doubtful a position to attempt explanations; one of them only — Mr. Neresheimer — (who had introduced her to Judge) — remaining as her supporter.
Mr. Neresheimer had been the Treasurer of the T.S. for years and was well-known to the members, and his support was sufficient to offset any withdrawal of the others in N.Y.
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.
As to my part in it — I was in Boston, and saw no reason to doubt the statements made 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, — but this had happened — 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 slow to turn back from any task I have set myself, and am prone to excuse inconsistencies and deviation 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 will aware of her capacities in the above direction form 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.
Katherine with a large number of her "students" are in this city this evening giving the play of "A Midsummer Night's Dream"; It will be beautifully staged, and everything will be done to give a fine impression — undoubtedly with success. She will also speak in Belasco Theater on Sunday eve on "Some Practical Lessons in Human Life", and will doubtless present a fair picture to the mind's eye; and yet she is as I have said. Those who see these pictures would not believe anything different from what they see — and she knows it, and preys upon the best and noblest in human nature for her own ends. I tremble for the Karma she invokes.
Well I must turn in now; will write again soon.
with love, as ever,
(Signed) Robt. Crosbie
Question from M J:-
Can you give me a reference on the C.G. Legros story about what Crosbie said to Judge? I have not seen it in print. Have you? Where can I find it? Or is it only "hear-say?" And then, there is that further story you hint at concerning Crosbie's reputation. On this I have indeed heard and read something. Let me offer this to you to check out and please let me know more about it.
Answer by WDTB On Crosbie:
You speak to me of the story (or gossip?) that Crosbie "impregnated his maid." I have heard of something spread many years back, by someone or other in the old Point Loma times. One or more of those old members who knew Crosbie and of his reasons for leaving Pt. Loma spread these rumors about him.
But there is also a direct and positive denial from Mrs. Josephine Crosbie to be considered. In any case, to me it is unsavory, and as Crosbie is dead, and so are almost all others who knew him, this remains as I see it, an unverifiable item of slander or gossip.
I really cannot guess why anything less than the truth was ever mentioned or said. Here is what I have heard: (I then quoted extracts from the bio-chronology on Mr. Crosbie — see above material)
DTB
1 Wane Kell was a pseudonym used by William Dallas TenBroeck (December 20, 1922 – September 2, 2006). – e-Ed.
There is no Religion Higher Than Truth - सत्यान् नास्ति परो धर्मः
