Theos-Talk Archives (May 2003 Message tt00228)

On this forum, Gregory Tillett has written the following about the 
Dzyan Esoteric School of the United Lodge of Theosophists:

"Within the ULT a separate ES, claiming continuity with that of HPB, 
was established in 1909 with the title 'Dzyan Esoteric School', which 
it claimed was the proper title of the Second Section of the 
Theosophical Society. . . . The DES claimed to be on 'the original 
lines' of the ES under HPB. It taught that HPB remained the Real Head 
of the School. . . ."

"The first DES group was established in Los Angeles by Robert Crosbie 
in November 1909. . . ."

"The DES teaching documents are, essentially, those of HPB as used by 
WQJ, with an additional 'Preliminary Memorandum' written by Crosbie, 
and its own book of rules. The DES issues the Probationer's Pledge, 
the Preliminary Memorandum, the Book of Rules, and Instructions I to 
VI, together with Suggestions and Aids I to IX. . . ."

". . . The DES . . . remains one of the great secrets of Theosophical 
history. . . . the role of the DES has been even greater than that of 
the Adyar and Pt Loma ES groups because it has remained 
largely 'invisible'. . . . "

COMPARE the above with what Robert Crosbie was writing publicly in 
1915. 

Keep in mind that at the same time Crosbie was writing the words 
found below, HIS secret DES had ALREADY been in existence for several 
years. 

One need only read between the lines of Crosbie's text to see what he 
is HINTING at.

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

". . . If, then, the TRUE Theosophical Movement, and the TRUE Chelas 
of the School of the Masters are not to be found among those who have 
lost the point of contact with the Masters, while yet loudly 
proclaiming themselves Initiates and Outer and Inner Heads of this, 
that, and the other theosophical society and esoteric section, WHERE 
MAY THEY BE DISCERNED?. . ." 

". . . The various theosophical societies and esoteric sections of 
the day are in no sense representative of the School of the Masters 
or the Theosophical Movement. . . The Anciently universal Wisdom-
Religion, the School of the Masters and the Theosophical Movement are 
in UNBROKEN CONTINUITY of existence to-day as always. . . .Now, as 
always, THEY HAVE THEIR REPRESENTATIVES AND AGENTS AMONG MEN, who 
cannot be found out by any but those who have earned the right to 
know them. . . ." 

". . . The ACTUAL name of the School of the Masters [is not] 
used by any of the SO-CALLED esoteric sections of the now numerous 
Theosophical Societies. . . ." 

". . . Much of the instructions and communications in connection with 
the Esoteric Section of the Theosophical Society, and much regarding 
its history, are necessarily of such a PLEDGED or sacred character 
that they CANNOT be made public. But enough is believed to be of 
public record to make possible a clear tracing of the lines of cause 
and effect for the benefit of all students, and definite indices FOR 
ALL who may come in TOUCH with THE PRIVATE PAPERS OF THE 
SECTION. . . . " CAPS ADDED.

As asked before, WHO gave Crosbie the authority and permission to 
give to NEW students "THE PRIVATE PAPERS OF THE SECTION"?

Maybe part of the answer to this question is to be found in what 
Crosbie wrote in 1907 about HIS RELATIONSHIP with Judge:

". . . Judge came to Boston. . . . Something however happened then; a 
veil was lifted. A TIE WAS FORMED which has never since been 
broken. . . ."

". . . my connection with Judge was INTIMATE ON INNER LINES; these 
cannot be explained, but to me they are THE ONLY REAL ONES. . . ." 

"At the time of the passing of W.Q.J. . . . I was in Boston, and saw 
no reason to doubt the statements made [about Katherine Tingley 
by]. . . 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 [with Judge] 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 [with Judge]. . . ." CAPS ADDED.

So did Robert Crosbie believe he was in "communication" with the 
deceased William Quan Judge?

Daniel H. Caldwell
BLAVATSKY STUDY CENTER/BLAVATSKY ARCHIVES
http://blavatskyarchives.com